I have been following the work of Otto Scharmer and Peter Senge (Theory U and the Presencing Institute) since I first started by PhD and have found many parallels between their work on shifting the collective consciousness and what is emerging in my own research. There are many aspects of the video below which I could highlight here, but the one I wish to give attention to in this post is that of ‘seeing’. In this conversation between Scharmer and Senge, they discuss the idea of ‘seeing’, both as a metaphor and literal experience, in relation to groups of people/collectives becoming aware of the collective – they talk about the system becoming aware of itself. The precursor to this ‘seeing’ is the presencing of the collective; otherwise stated, going into a space of silence and deep listening, which allows people to tune into what is seeking to emerge. Senge talks about how he is encountering communities all over the world who are having these emergent experiences. What I love about this conversation is the way it challenges the way of being in and with the world which has become so integrated, that it is now invisible. To be with the unknown and to let it precipitate and come into being, relies upon a very different cosmology to the one that most western societies operate by. The attention that Senge gives to feeling, not just thinking, is key. Many Indigenous societies hold fundamental the notion that feeling (liyan, intuition, gut feeling, somatic knowing, attunement… there are so many ways to describe it) is paramount to being in and with the world. The work by Scharmer and Senge makes a contribution towards making visible this way of being (ontology) for non-Indigenous people without appropriating Indigenous wisdom.
On reading Deborah Bird Rose’s latest post, Dingo Nation, I discovered a man by the name of John Cooper. In an ABC Open story on Cooper, Debrah Novak writes:
This is a story about a man’s love and passion for his Australian Dingos. He and his pack live in the the upper reaches of the Clarence River country in Northern NSW. With him I had the privilege of watching and recording a very special moment for this story: dingo pups being born in their lair. It is just one special moment in a story about a farmer who has come up with an unusual way of keeping wild dogs under control on his property.
The truth that rings clear for me, in both Rose’s post and the video on Cooper, is the opportunity to expand our (human) deep listening and compassion to more-than-human animals and other entities. Rose refers to research by Arian Wallach which highlights the capacity for dingoes to exist in…
complex family structure (known as a pack), collaborative care of the young, cooperative hunting, territorial defense, limits on family size and structure, individual personalities, and other features that indicate highly social animals with strong loyalties and a deep sense of duties and responsibilities.
To exist within, and maintain closely-knit kinship structures is surely evidence of a highly evolved and intelligent community of beings. To know what we belong to, and our role within kinship structures, gives us a place to dwell within.
This is obviously a huge questions, but, what is it that we as humans need to resolve, to be at peace amongst ourselves and other species? Is it a Deep Ecology/Transpersonal Ecology approach to life which shepherds all life forms (I would claim all entities) into a realm of identification, where we perceive ourselves connected infinitely through multiple networks of relationships? To have a heightened sense of compassion and expand our concern with more-than-human life surely requires the realisation that we depend upon the well-being of living networks for our own physical, psychological and spiritual well-being.
The thing I love most about John Cooper’s approach to life is his openness and surrender to embracing the life that surrounds him – oh the love!