When we listen attentively there is neither agreement or disagreement; we are just in a state of attention.
– J. Krishnamurti
Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out indefinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel at the net’s every node, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that the process of reflection is infinite.
– Indra’s net, The Avatamsaka Sutra
The practice of witnessing and being witnessed
Some years ago I posted a question on my Facebook wall: “Sitting with this question: what makes witnessing so powerful? Is it because it links with our deepest soul?” My question provoked a rich crop of answers, some really beautiful and meaningful. The question had been fueled by experiences in some gatherings and learning events. In one of these we conducted a dedicated witnessing circle. This was ‘a listening circle’ where, instead of using the talking piece when speaking, the talking piece became a receiving piece. The person holding it was invited to listen and receive as others shared what they had noticed as his or her precious and unique gift to the whole. This was a very special experience for me, because we could all touch and articulate a layer that we don’t normally give words to. Personally, I was surprised that people saw me for who I was and what I contributed, although hardly any one had ever named it or reflected it back to me before. The richness and the rightness, the huge depth of wisdom, the care and contributions, not just of the individuals but of the whole circle of people – our souls became present! This deep listening and then articulating back is best expressed by the concept of bearing witness. It was basically naming each other’s essence: it was looking, noticing and speaking from the soul level.
As explained earlier, circle practice is key to both the Circle of Presence and the Circle of Creation. When you start practicing the circle, the first thing you learn is to slow down the conversation, and listen more deeply, both inside your self and to others. Over time, this slowing down and this flavour of listening become embodied in your being. When this happens, it becomes possible to see others more deeply: witnessing. This is not the Witness with capital W used in some meditation practice. Here we are pointing to a deep seeing, free of judgement, penetrating through the layers of conditioning to apprehend and deeply honour the core self of the other. To be able to abide in that space of non-judgement, you need first to be aware of and able to hold your judgements about yourself; only then can you look more deeply into the other human being. It is indeed possible to be with one another in such a way that the deepest aspects of ourselves resonate and mirror the deepest aspect of the other. Bonnitta Roy calls it a ‘compassionate embrace’, and it has nothing to do with any form of sentimentality – it is really a deep seeing.
In a way, witnessing is quite simple, yet it holds such deep power. My dear friend Helen wrote: “In essence, witnessing is the simple act of resting one’s naked attention on an object – be it a person, a scene, a thing of any kind – without judgment, but with a simple intention to bear witness.” The power of witnessing lies in this fact of non-judgement and deep respect, creating and offering a space that is truly safe for everyone.
In answer to my Facebook question, Kamyar wrote: “Your soul, and with that your highest potential, only shows up fully in a safe space. Eyes that see deficiencies and look at you as incomplete make the space very unsafe. On the other hand, eyes that witness you in your real power and see you in your highest potential bring healing and safety at a deep level. The first eye creates wounds at the soul level, the second brings healing.” When you are witnessed by somebody else, held fully in that non-judgmental gaze, it breaks your own inner judgmental feedback loop and releases your energy into a bigger space. If you can reveal something to others, if you can show your whole self and they don’t all run off screaming, on the contrary you are received with true respect and awe – there is something profoundly healing about that. There is a dissolving of pressure as a pattern of judgment is released into a bigger holding space where it can subside.
It is clear that this practice cannot be done alone; it is only possible in a group or a collective. Listening the soul into disclosure as we once named it, isn’t a passive listening, but has an active side to it: reflecting back elements people have not seen about themselves. As one names and expresses what another has not yet been aware of, they become more of themselves, and can participate more fully and completely. This creates a deeper collective capacity.
Witnessing is not restricted to looking at the positive, beautiful sides of reality. We are open and receptive to all of life. Albrecht Mahr, one of my trainers in Systemic Constellation work, nailed it in a few sentences: “Reality is kind. First seeing the reality (Yes, this is how it is; even if it is ugly or painful) allows for the change to happen; an unfolding suchness… Keeping up an illusion or hope is a dangerous condition.” The witnessing of pain – seeing reality as it is, pain included – builds on the capacity to witness our own woundedness. From holding our own wounds, we can expand our hearts outwards to be present to others for further witnessing. We need to be able to hold the full range of emotion, from very strong shocks experienced by individuals to the depth of sadness and grief about great collective pain caused by events like wars, disasters or holocaust. Witnessing builds on the capacity to keep our hearts open for great intensity without falling back into habitual patterns of withdrawal, denial or conceptualisation.
I want to emphasise here that witnessing is not at all about fixing problems, or rescuing the person(s) involved. In the bigger scheme of things, that is never possible anyway. It is holding and witnessing pain, acknowledging what is – pain and suffering included, and embracing people with all their experiences, all the while deeply trusting that the people concerned have the capacity to be with this intensity. So we hold with compassion, without solving or acting out. In other words: practicing witnessing in the circle is not the same as being in a therapy group – it has a different purpose. Our priority is not therapy or healing, and yet as we respectfully engage with one another in this way, healing happens almost as a by-product of our learning to open to this interrelatedness. Another difference is that there is no therapist in charge in our circle. Instead, we learn through the circle practice to hold all of life, together. In our circles of Women Moving the Edge, we experienced again and again that our collective container was strong enough to hold deep sadness, pain and loss. We learned that telling our stories and sharing our emotions – when they are heard and witnessed – is enough to open some space to look into the future and glimpse what comes next.
This containing includes holding the so-called ‘ugly, nasty bits’, without judgment. There is huge value in releasing stories from the personal sphere – something you have held close, tight, private and secret, even in shame – into the impersonal sphere. There are so many ways in which we refrain from sharing things with each other, for all manner of very personal reasons. Actually sharing these experiences is what release them into the impersonal sphere. This mechanism of releasing the personal into the impersonal also allows us to be present in life, rather than confined within our skin-encapsulated identities. Releasing from the personal into the impersonal is like allowing my stuff to be the stuff; not even our stuff, just stuff. So often we agonise about our individual stuff, feeling ashamed of it, but everybody has some permutation of this stuff. So being able to release the particular into the universal is very liberating.
‘Ugly bits’ originate not only from individuals, but also from regions, classes, genders, cities, religions, societies and more. There is no end to what can be witnessed, but you need to start small, to build up your inner muscles for this work. If the depth and breadth of an open heart seems limitless, then what about the depth and breadth of a shared, collective open heart? Our experience confirms that collective witnessing and holding of what is going on in any situation provides a way of starting to process the bigger difficult situations playing out at the level of culture, gender, class and society. This intentional collective witnessing and holding is crucial, without rushing to re-solve, as is so common these days. When we do this, curiously enough the tension, the problem, tends to dis-solve into something else. This is why we see the capacity to witness as central in any attempt to change, be it on the individual, collective or societal level.
Opening our hearts in this way, we can reach a place beneath the pain; a place where the contradiction between pain and happiness starts to fall away, then ceases to exist. This is the place of soul, of essence, of the whole of life. It is a place where you are fully at ease with the intensity of any and every emotion, with the intensity of being alive. You don’t get triggered, you don’t fall back into habits, you can stay present to yourself, to others, to the wars and disasters. You can pay attention to this deep intensity and embrace it.
Quote from participant:
One young man shared a story about who he had been in the past that so amazed us – it was so unexpected and so deeply personal – that it completely shifted the space. And all of a sudden the space became safe, for everyone, because one person shared a very personal story. And through that, it opened the way for others to share stories. My own experience, as I was sitting there, observing my own ongoing judgements about these people, as I was trying to learn who they were, the scales fell from my eyes. With every personal sharing that they brought and offered about who they were, I felt as if I witnessed the veils of personality falling away so I could see more deeply who these people were at the soul level. By the end of the day, inside myself I was completely still, without inner words, and in a real state of grace.
Being witnessed (enough) by others builds our capacity to witness our own self into disclosure much more. You will become ever more able to see and witness all the constructs, the judgements, the assumptions, the ways in which you trip your self up. Then all the stuck things, the knots, lumps and rigid patterns can just melt away. When all of those stuck forms have melted away from our habits and patterns, what remains is the availability for communing with nature and life in a different way.
What if we removed fixed boundaries and witnessed the essence?
What if we replaced identity with uniqueness?
Authenticity doesn’t seem to need a fixed boundary to be in a relationship or in resonance…
Quote from participant:
I had an image that flashed in my mind – those mirror balls at discos – catches the light and sparkles, bounces light onto the walls – I had the image of the collective, as a group, a field, acting as myriad little witnessing mirrors for each other. Not exactly a mirror ball, rather a room of mirrors, each person is a witness, mirroring, noticing the others, nurturing them, listening into disclosure their authentic self, in our practice around the circle, what one person says sparks something in somebody. Sometimes it’s a reflection, a rephrasing, a building on, like something reflected back by a bit of mirror that casts a spark on all the walls. Each person around the circle or in the collective is somehow a very unique and special mirror that refracts the light just when it hits them in a certain way, and everybody can see that; and you feel witnessed because the light that bounced off you made that spark and showed it.
Witnessing collective pain
Conversation between participants:
H: There’s this business of wholeness and the understanding that the only way humanity will be able to hold the changes we need to make is in community. I mean a community that is greater than the sum of its parts, because of that mysterious something that happens between people when their hearts are open, trust flourishes, and they take steps they would not have taken on their own. We were wondering what the laws of community are. There are simple laws for swarms, what are they for community? First is: the depth of community is proportional to the degree people can be all of who they are, the degree of self-disclosure of even the ugly bits. Second is: the condition that when someone does take the step to be vulnerable that no one tries to fix them. This describes how we are (as Women Moving the Edge) together – no fixing, a holding, a seeing, a witnessing, an opening to, an embracing, and acknowledging of whatever people choose to bring into the circle. ……..
C: In the wholeness piece – we were noticing that part of the power is also bringing in the ugly bits of the planet – the environmentally polluted, the socially neglected – looking them in the face and inviting them in too! This plays at the level of individual, community and planet.
R: This wholeness and open heart is challenging us – to hold and embrace more of not knowing, more of ugliness, more of uncertainty, as if we are in training around how to keep our centre and our ground, even with all these ugly bits? And there are many ugly bits. And there are many points of light too. I sense it in myself as a real stretch – I have to become a layer bigger/wider; we need to be able to do that. The ugly bits aren’t going to diminish – not on the planet, at least. And besides all that, many things we can’t see on the manifest level, there is all this collective pain from the past – from countries, and wars. It’s big! I feel I have to expand my heart, but also the embodiment of that holding – not only in my heart, but in my whole system.
H: Humanity might be facing some dreadful situations. Our role is to live in grace and joy and be present to that.
Witnessing pain, distress, death and disaster calls in an intense aliveness. It goes way beyond what we like or don’t like. It calls forth a strength that can’t be found in our ego-as-habits, but that links with a deeper current of life. Witnessing each other and being witnessed by others possesses a tremendous healing quality, as an affirmation at the deepest levels of our being. It is probably a recognition that we all come from the same source or origin, and that we all participate in the world soul – ‘world soul’ seen as the energetic template, similar to the personal soul print, but on the scale of the world.
Kamyar, an Iranian friend, said: “There are wounds in this region. Some of them are rooted in the way people and the land are seen. Unfortunately many people who step from the West into this part of the world embody an attitude of ‘knowing’, ‘expert’, ‘professional’, ‘fixer’, ‘solver’… How would it be to make it more visible for everyone – from the Arab world and also the West – that it’s possible to simply witness and be witnessed by the other, and respect the borders of identity? That by itself would be a huge source of healing for all of us.”
Scharmer writes in his book “… going down the U involves a kind of healing of massive wounds that have been inflicted on the collective body. That healing of the collective social body will be one of the central activities of such a process. It’s not just a sidelight of project work. It’s the real thing. And everything else is the context for the healing to take place.” (Theory U p.418) Mystic and teacher Thomas Hübl, too, speaks of the collective aspect: “the next level of healing and integration is a collective process.”
We see and know about so many groups and local cultures that are in some way hurt by other groups, other religions and other cultures. We can imagine, then, that there is much that needs to be seen and acknowledged. Just like on the individual level, it is not about fixing the hurt but about being able to listen to it, to witness and acknowledge it. When you, personally, have ‘done your homework’ – when you have seen and can contain most of your own individual pain – then you are likely ready to deal with collective pain, using the skills and capacities you have cultivated through dealing with your own traumas. For years, Joanna Macy has been speaking about the importance of not being afraid of the pain and the despair. For her, if we don’t look at the pain we cannot open the deeper love. (it is a good idea to check her YouTube videos)
Actually, pain is simply part of life. What seems to make it difficult is how we relate to it. In this regard, it is helpful to make a distinction between suffering and pain. Pain is an intense physical and/or emotional sensation. It becomes suffering, and powerlessness, when we are afraid of its intensity. When we can learn to be present with depth and intensity of pain, then the need to fight pain or seek revenge subsides. Of course we need to judge and condemn all actions throughout history that have caused pain, but in the larger context of history we can see it as life trying to develop more awareness. This is how life has always happened and still does: evolving, seeking its way through manifold experiments – this is still ongoing. The difference with earlier times is that we are now more conscious of it while being in it, while it’s happening. Witnessing pain – as an alternative to war, revenge or withdrawal – means being with each other’s pain, exploring what that pain is about, staying with it and shifting the relationship with this pain to its next stage, thereby shifting the relationship with our collective pain, the pain of all of us.
When you engage in this practice of shared collective inquiry (Circle of Creation), you will inevitably hit some of these collectively held pains and shadows, since these live in and through our individual lives, whether or not we are aware of it. These encounters arise because in this practice your attention is expanding outwards, extending the outer alignment, with a wider reach in coherence. Through our gatherings and continuous conversations in Women Moving the Edge, we reached a point where women in the circle were deeply touched by the immensity of what is going wrong in the world these days. Some felt physically sick and/or emotionally overwhelmed by both past and present pain and suffering – which seems to extend out for some time into the future too. Many today feel helpless in the face of the political (and human) inability to solve today’s challenges. We noticed this particularly strongly in people who feel very connected to their local communities and see and experience how much suffering industrialisation causes to the local fisheries, local agriculture, local craftsmanship and so on. The people in these local communities feel overwhelmed and powerless, not knowing how to handle what is going on now, let alone how to handle the pain of what happened in the past.
The good news is that the same practices and principles we learned on the individual and personal level can be applied to these collective levels. One important principle is that just as each individual is unique, with his or her own soul’s calling, so too is each group and culture unique, most likely also with its own collective calling and unique contribution to the world. This means that we are not evolving into a global culture, where every local culture will be subsumed or unified (as the narrative of mainstream capitalism would have it). Rather, we will come to understand that evolving into ever more complexity means that more and more uniqueness takes form! Each locality, each group, each culture has its own uniqueness to bring to the whole. (Bonnitta Roy calls this the incommensurability of cultures – they cannot be compared or reduced to each other.)
With this comes the realisation that we, as humanity, have inflicted enormous collective pain in attempts to unify all cultures. This collective pain can only be healed through groups of people, collectives. It is only in a collective that we can hold these levels of scale, because the challenges and complexities are too great for one person to hold. In the circle practice, everything can be. You speak what is going on and what needs sharing, and you place it in the middle so it can be held in the collective. It doesn’t mean that you lay your (cultural, gender, class) problems in someone else’s lap; the others in the circle don’t have to take responsibility for it, but they can witness. If pain, in its myriad forms and levels, cannot be part of the circle, then what does this do to life? We split it up and again it is not whole.
Oftentimes, pain guides us to what our souls really want. It tells us what is not really true, good or beautiful. This works on all levels: individual, collective and global. Again, as is the practice on the individual level, the act of witnessing – now collectively on the collective level – will be crucial if groups and cultures are to understand their unique gift to the whole. We are asked to be present to the pain… to be collectively present to collectively held pain. We don’t have to ‘take on the pain’, just as we don’t need to do that on the personal level. We hold it now with consciousness, awareness and understanding of the larger dynamic so the future has a chance of being different.
As we are able to witness ever more of life, including the really ugly bits of global history, this leads us inevitably to the intensity of being alive in the present era. Some of our participants dived deep into finding out about the state of the world, confronting themselves with all kinds of scientific reports and data. As they connected with this global pain, they felt stiffening and contractions in their bodies. Within our circle they were able to sink below the pain and reach a place of silence, where contractions and contradictions don’t exist. They realised that, from this place, we can be in touch with the new world, the one that will come through a non-linear change we are not able to imagine (yet). From this place beneath the contradictions – between pain and life and, ultimately, between birth and death – we are in contact with the greater container that holds these contradictions and is life itself. I think we are starting to open to the ‘real’ depth of life – in other words, evolution.
The ability to think trans-locally, to be with the pain, the dying, the old identity, while also sensing and ‘midwifing’ the birth of the new is an emerging skill set that will be required of more and more people. We will need to learn to access it quickly and in many situations. So much of the old is dying and there is so much that needs to come forth immediately. It seems that as the stakes get higher, ever more presents itself to be held – turbulence, pain, confusion. The symptoms of dying systems seem to be all around us, in some form or other, and although things have not yet totally collapsed into chaos, still there is a lot of uncertainty and change around. How to hold space for the deep wounds of the past on the one hand and the unmanifest potential of the future on the other, whilst still being able to hold it all together? We must honour the cycle of birth, death, birth, death, birth… without pause. The entire world is wrestling with how to do this graciously and to keep doing it without burning out. There is no end to this wave of birth and death, how to stay with it in hope and beauty and believe that what we are co-creating, however small, is worthwhile?
Sometimes it is difficult for people in the circle to see how their individual stories relate to the collective ones. They are not used to thinking systemically, they don’t have the embodied experience that they are always part of a bigger picture. Back in the days of feminism we used to say: ‘the personal is political’. We can now paraphrase this and state: ‘the personal is systemic’. Personal or individual pain always has something to do with the bigger picture, is part of broader patterns that are neither healthy nor life-affirming. A story shared by one person is touching, lived through the bodies of all other participants in the circle. Thus it always becomes a collective sharing, a collective experience. Almost every interaction in the circle releases something from an individual holding-back or wounding into a collective insight. The group can hold such huge emotion, and we don’t need deep analysis, just to hold the experience, like on a plate. Each time a deep story is shared, it loosens in the individual, enriching and increasing the flexibility and vibrancy of the energetic field we are holding together. Connecting our individual stories into something larger can be difficult to see from inside the experience, but over time we see ever more deeply how the stories of pain seem to be stories about how to reconnect with the soul, in order to then listen the world soul into disclosure. The whole context is much wider and bigger and deeper than our individual stories.
Contain and transmute powerlessness
We probably are in for a bumpy ride. We will most likely have to live with much more disturbance, uncertainty and turmoil in the future. Therefore we need to learn how to contain whatever arises in ourselves and in others. Deeply held unconscious fear will come up – fear of not having made it before, as humanity, and fear of not making it this time. The more deeply and honestly we face what’s really going on, and the more clearly we recognise the magnitude of some of the catastrophes, conflicts and wars unfolding today, the more inevitably our feelings of helplessness will get triggered. In many of those cases where we are unable to help, it seems we are preparing to hold a great deal of powerlessness, sadness and grief. The purpose of doing this is not to create more calm and dampen things down, but rather, metaphorically, to create a larger tea cup in which the storms can happen.
That’s where we need the circle, and each other, to hold the massiveness of all this. So that it can be held and witnessed, providing more space that can expand the context. The collective is needed to hold a collective centre and the collective presence to do this on the collective scale. Nobody can hold these enormous challenges alone. Returning to the circle, we know we are held. Together we can hold the power of presence, embrace, contain and witness everything that is present and transmute the powerlessness. Then we can move again with clarity – a shared clarity that can come to the surface through our joint witnessing and a shared new understanding. Our capacity continually evolves and grows, in how it is embodied in our individual selves, our local communities, our bioregions and the whole Earth.
I have been wondering what is the crucial point that differentiates collective witnessing from the pain-related suffering and frustration that has been going on for so many years without changing much. What is it in collective witnessing that makes it less likely that the conflict and the hurt will be repeated? Pain and despair are mostly met with strong resistance. Some people start shouting and screaming because they are so afraid to look it straight in the eye. But shouting back changes nothing. Other folks tend to push it away and withdraw, so that, again, nothing changes. Being more resilient in coping with overwhelming collective pain means collectively acknowledging what is – with an open heart. It is exactly this embodied awareness and intensity of deep pain which is the changing point. It is like the mother’s body that is able to contain extreme levels of physical intensity in order to push a baby out through a very small opening. We can learn something from this natural birthing process about holding pain without much suffering afterwards, and about the ability to transmute the pain, which can be released through the body without leaving scar tissue. One participant in our first gathering wrote: “All initiations have suffering, but unfortunately not all suffering opens into initiation. Initiation can only happen in strong containers… I think we can learn more about – keep our eyes open for – create more – and support more – appropriate initiatory process in our societies.” What if we are in the process of learning to collectively hold the extreme pain and intensity of birthing a new society where everything and everyone can thrive?
Again, we can recognise the full cycle here from acknowledging what is, through accepting what is – humanity has indeed caused so much pain and turmoil – to honouring what is through a deeply embodied realisation that ends the cycles of revenge or withdrawal and, finally, to living what is by keeping the lessons and understanding from the holding and witnessing alive in the subsequent actions we take, never forgetting to keep in mind the potential of what else is possible. In this way we expand from witnessing the wounds of the past to presencing the potential of the future.
Through collective witnessing we are weaving, bit by bit, the net that can hold humanity. This is an energetic net of holding in love. It starts small in each circle, but the capacity grows over time. When a group is engaged in holding and we are confronted with more stories of disasters and pain, we might enter a phase where we feel we can hold no more. In such cases we release the holding and, sure enough, we sink down to a deeper level, drop into the next scale of holding. It is like breathing in and out. We always have the potential to hold more, to move beneath it. Seeing what the next layer is, is where we tap into the potential and another future.
You can imagine that, in 13 gatherings with women, some of the time was spent on exploring – and yes, complaining about it too – the collective pain inflicted on women and, more generally, on the feminine. For me, personally, it was a deep journey of transformation that moved me away from my primary identification as a woman, to being a human developing capacities associated with both the masculine and feminine sides of life, culminating as a creative person in whom all these capacities merge and synergise.
Of course, there is trauma in the feminine: the witch burnings, women’s voices silenced still today. So much of what is described in this book has qualities that are generally related with the feminine: the subtle, the inner, the collective… but there is also trauma in the masculine. From these traumas – and blind spots – we can allow the true gift of each to emerge and create together. That’s why Circles of Creation invite both women and men: to hold and witness the pain that is perpetrated in all things gender-related. The point is not to ‘accuse’ the other gender but to witness how life has evolved, gifting each other strength through the witnessing. Eventually this will bring healing and lead to new and creative action.
The wild is what is
Quote from participant:
Something I think I am starting to understand now about witnessing, is that very flexible, fluid, subtle, non-judgemental witnessing engages. As if this is the gift that human beings bring to the cosmos. In general, we are so obsessed with ourselves and each other that we don’t really engage with the cosmos: it’s just the backdrop to the theatre that we play in. We snap twigs off it in order to build homes for ourselves and such like, but we’re not really engaging with the cosmos. That changes when we engage our self-reflexive consciousness. When we start to practice this witnessing, we inject a different kind of awareness into the fabric of space and time. It really is an engaging with… How do I say this? The world soul comes into disclosure through awakening to itself, when humanity – we, as human beings with our unique kind of consciousness – bring that consciousness into unselfconscious relationship with the cosmos. So it’s not about us. We are bringing the missing piece that we are, with our consciousness. Showing up with it. Bringing it to the cosmos. The image that comes to mind as I contemplate this is a something like a chemistry experiment: injecting solution (a) into substance (b), which then totally changes nature. It transforms into something else; something that’s alive and can go to work in a different way because our consciousness has been injected into it.
Might it be that we need to be held by a place, by nature, by the Earth, to be able to witness all the violence and aggression that exists in the world? I started wondering: is it we humans who are holding the Earth, or is it the Earth and nature that are holding us so that we can hold and witness the pain and hurt inflicted by people? Most likely, it’s a reciprocity with no real separation, a movement back and forth (an ‘interdependent co-arising’). Maybe we just have to look at places: there are places that can hold us and that can hold the wounding and the pain, and other places that perhaps cannot, and we would need to hold them? These questions remain unanswered.
Our intention to collectively hold a place or a spatial entity can activate it and invoke a poetic response from that place, through birds, animals, the wind, the trees, the sky. The same is true on the scale of the Earth. The Earth is a living being, we would not be able to inhabit her if that were not the case. When humanity learns to hold a respectful intent towards our planetary home – to witness her – her activation will be such that she, too, will bring forth a (poetic) response. Humanity has a function in the wider cosmos, related to consciousness. In witnessing it can begin to find its form.
As was mentioned before, when we open our selves up to the pain of the Earth, and feel that pain in our hearts and bodies, there is a pitfall if we start owning it. If we embrace that pain, hold it in ourselves, take it in and make it our own, we then have to live with this burden. We see this happening a lot in environmental activists. To be clear, witnessing environmental destruction is not the same as carrying it in my own backpack. I do not need to assume responsibility for containing it. When we witness pain, we are acknowledging its existence and allowing it to be. Then, through the simple act of awareness and deep respect, some release will happen.
There were tree frogs telling a story,
then they were listening.
We were listening,
then listened to.
Witnessing going on in all directions.
I could sense ‘the collective’ of the forest becoming more present – almost tangible – than the individual trees.
Because we were, as a collective, witnessing the whole?
It was magic.
It was amazing, fascinating and not anything I had experienced before. We were all in awe of what was happening.
We came into rapport with nature,
as embodied human beings.
We reconnected with our indigenousness,
we wove ourselves back into nature,
the fragmentation undone,
the bridge re-established.
We became wild again.
Another blog excerpt:
Can we meet and greet ‘the plastic bag’ with the same reverence and presence as (idealised) nature? It might not have this memory of itself… nature seems to have this immanent presence, this inner stillness, which is probably why it reminds us of our own inner presence and why it feels so nurturing and restorative to us.
The wild is what is. What a simple sentence, but with such profound implications.
In resonance the wildness is present.
I use the term ‘wildness’ here not as we normally imagine it – like a wild lion in the savanna or drunken youngsters at a music festival. No, being wild is being indigenous, in mutual relationship with all aspects of what exists around us. It is being in resonance with all of life – including being seen, and being witnessed – the proverbial plastic bags included.
We will revisit this interrelationship and the practice of weaving ourselves back to nature in chapter 8.