Category Archives: Moving Images

Gurul

http://new.livestream.com/accounts/2047566/events/1840804

Näkarrma shares dhäwu mala (stories) about gurul – visiting, planning ceremony, negotiating, being with.

This teaching from country lecture comes from north-east Arnhem Land.

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April 29, 2014 · 1:14 am

Satish Kumar explains the meaning of “Deep Ecology”

Transition Consciousness

Satish Kumar discusses how western science and philosophies have always considered humans to be at the top of the ecological pyramid, the masters of the earth.

Many ecologists consider the need to preserve our environment simply for the benefit of human beings. This is shallow ecology.

Deep ecology goes much further, and considers the value of the 8.4million species, and how they have as much right to be on the planet as humans. It recognises nature’s intrinsic value, not in their value to humans.

Satish will be the keynote speaker at Strategy Execution Summit 2011 in São Paulo. Click on the banner below for more information.

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The Power of Connection – Hedy Schleifer

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March 21, 2014 · 7:25 am

Intention, resonance and sacred places

“In this lecture at Schumacher College (29/1/14), Rupert Sheldrake shows how the “scientific worldview” is moribund; the sciences are being constricted by assumptions that have hardened into dogmas. But science itself is now transcending the materialist philosophy, and pointing toward a new sense of a living world. The cosmos is no longer like a machine running down; it is more like a developing organism with an inherent memory, and so is our planet, Gaia. These new paradigm shifts in the sciences shed a new light on spiritual practices like pilgrimage, ritual, prayer and meditation.” Darlington TV

There were many moments whilst watching this talk by Sheldrake that I was jumping up and down in my chair at the parallels between his research and my own. I am not a scientist and feel very challenged by materialist views of ‘reality’, particularly when there is little or no space to acknowledge things that lack a materiality, like life force. Things that Sheldrake spoke about which resonated most deeply with me relate to intention, resonance and sacred places.

With regard to intention, he speaks about our minds reaching out and touching that which we are paying attention to. He uses his research with pet dogs and their owners and other experiments between friends calling each other randomly, to try and demonstrate telepathic and intentional connections that exist between beings (humans and inter-species). Each of these experiments was small, contained and replicated many times. I have my own questions around intentions and what influence they might have in shaping our own and collective realities. Though the stuff of my research is not so much isolated to pet dogs, their owners and telephones – the scope feels a lot bigger! So how do I write about the individual and collective intentions that are expressed on country by people who are sharing their stories? How are these intentions being manifested on a physical plane?

The existence and making of sacred places, whether they be trees or constructions (e.g. churches, obelisques, temples), was another topic which Sheldrake dwelt upon. He spoke about the potential for tall structures to create conduits between the cosmos and the earth, mainly through their ability to channel lightning. I was very interested in Sheldrake’s dialogue on this, but it was his next discussion topic, morphic resonance, which shed more light on the meaning of sacred places for me.

For the last few weeks I have been wondering about the collective walking of the Lurujarri Dreaming Trail and whether this has ritualistic or ceremonial qualities. This country has been walked for a very long time (if we want to look at time as something linear) and is inscribed with meaning through Bugarregarra (dreaming, creation); and then countless other meanings since colonisation and in the new emerging ways that people are relating to that country. But when people collectively walk the Lurujarri Dreaming Trail, particularly if there is an intention to connect with Indigenous custodians,  are we re-enacting a creation story/Bugarregarra? Sheldrake introduces his theory of morphic resonance (memory in nature/place) to suggest that in the practice of rituals, ‘… the present participants will resonate with morphic resonance with those who’ve done the ritual before.’ A community of people who practice a ritual extends beyond the here and now and includes ancestors: ‘… a literal collapse of time of presence and the past, connecting those performing the ritual with those who’ve done it in the past.’

Perhaps the ‘memory’ in a place, which may have been created through repeated ritual practice in that place, acts like an intention of how beings should interact with place and each other in situ. Maybe morphic resonance is like an affordance of place [James J. Gibson described affordance as all “action possibilities” latent in the environment (Gibson, J.J. (1977), The Theory of Affordances. In Perceiving, Acting, and Knowing, [Ed] Shaw, R. and Bransford, J.)]. When I am camping at Murdudun north of Quandong Point, I always feel like I should rest there. It is a very nurturing place in country which resonates with a strong female presence/energy. Yet each place in country feels different; Goolarabooloo people might say that each place has its own liyan (feeling… but this translation of liyan is completely inadequate as there is so much which is sensed that cannot easily be articulated into language).

I see words like intention, dreaming/creation, liyan, morphic resonance, sacred and ritual swirling around above me in a figure of 8, their connections between one another and their meanings slowly becoming more solid, more visible.

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February 12, 2014 · 2:36 am

The Otherside

Last week I went to a screening of Warwick Thorton’s new film The Darkside. This film is an assemblage of true stories from people who have encountered spirits. Each story is a performance of a transcript that was generated through an interview between Thornton and the storyteller. Some stories are performed by actors, others by the storytellers themselves. The Darkside forms part of a bigger storytelling project The Otherside, and is open to contributions from the public. Whilst scanning the stories I came across Whale Dreaming by Jenny Symonds. Jenny’s story holds resonance for me as she too is an Australian woman of Western heritage and has had encounters with spirits in place. In her words, “It was almost like the land was revealing a little bit here and there…”

Her story about Whale Dreaming reminds me of the Rainbow Serpent in the sky story I shared a while back (speaking of which I have been doing some poking around into other blogs and found this post about a Rainbow Feather Cloud – that’s what it looked like… except snakier).

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The opening of Country Over Time

An exhibition of the country through which the Lurujarri Dreaming Trail travels, by Jeanne Browne.

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November 26, 2013 · 1:18 am

The Kimberley’s songlines at risk

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November 23, 2013 · 2:01 am

Biophilia

An amazing exploration of spiritual connection to the Earth through music:

When Bjork met Attenborough

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Not for sale

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Elusive Creative Genius

In this TED Talk author Elizabeth Gilbert speaks about the idea of creativity as genius, but not as something that someone can be… More as an elusive entity that can come and visit an artist/writer/other. She goes back to ancient Roman and Greek understandings of genius which describe this as a divine spirit/entity which came to people and helped them to give birth to their work. I love the analogies Gilbert uses in this talk and her story about the American poet Ruth Stone who would tell her stories of hearing poems traveling across the fields towards her. She had to rush to a paper and pen so that she could collect it when it ‘thundered through her.’ Listening to this talk reminds me of an earlier post I wrote [Reef] in which I describe feelings of country speaking through me. And another link… I trace back in memory to the words shared by Yolngu philosopher Maratja. He offers a Yolŋu perspective from north-east Arnhem Land, suggesting that ‘It’s the land which holds the sound, and then after that, we Yolŋu people. What we are talking about, is how that sound emerges’ (as cited in Christie 2010,p. 67). Can our creative energy/genius come to us from country? Is this what I am feeling when I am standing on the beach at Norman Bay facing Mount Oberon, exuberant and brimming full of poetry, song and creative flow? 

References:

Christie, M. 2010, ‘The task of the translator’, International Journal of Learning in Social Contexts Australia, no. 2, pp. 67-74.

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