Tag Archives: Henri Bortoft

The Art of Seeing – An Evolution of Being

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“And yet, I know artists whose medium is Life itself, and who express the inexpressible without brush, pencil, chisel or guitar. They neither paint nor dance. Their medium is Being. Whatever their hand touches has increased life. They SEE and don’t have to draw. They are the artists of being alive.”The Zen of Seeing, by Frederick Frank

There is more to seeing than meets the eye, and there is more to being than just living. What I have discovered through my journey of practicing phenomenology and a dynamic way of seeing, is that when we explore beyond our habitual ways of seeing and being, and start to re-engage with our direct living experience of the world, we can begin to understand how we and the world are both more alive, more dynamic, and profoundly more meaning-full than we could have ever previously imagined, and thus can begin to participate in the dance of life accordingly. However, as I try to reveal to my students when doing  phenomenological studies of Nature, is that seeing and knowing life in terms of itself, requires a refinement in our capacities to see and to know life, which I believe involves a fundamental evolution in being human. I will endeavor to describe this evolution for you below.

 

Possibly the greatest learning that has been revealed to me over the past 5 years of my young life (I am now 32), is that there is more to seeing than meets the eye, as what lies further upstream from ‘what’ we see in the world, is the cognitive process of ‘how’ we see the world. For me, and I think for humanity in general, this is huge. This means that there is also more to knowing than what we think we know about something, and these both then obviously have an effect on how we are be-ing in the world. This ‘missed dimension of cognition in perception’, or how we see, has been explored extensively in my former teacher’s study of a dynamic way of seeing, Henri Bortoft, in “Taking Appearance Seriously”. As well as in Iain McGilchrist’s masterpiece exploring the left and right hemispheres of the brain, “The Master and his Emissary”. Both of which have been pivotal in my work of practicing a phenomenology of perception, and of getting to know life in terms of itself, and I would like to explore this ‘missed dimension’ with you first.

 

One way of seeing that is available to us, and according to McGilchrist is associated with the left-hemisphere of the brain, re-presents the world for us into organising ideas, concepts, symbols and abstractions, creating universal distinctions and separation between things. This allows us to analyze and create maps of our experience of the world, very useful for our physical and intellectual navigation and communication of it. It focuses quite specifically on content and solid physicality, and occurs in all mammals. Think of a bird surveying a detailed patch of ground for a worm, it does this with it’s right eye, which coordinates to it’s left brain hemisphere. At the same time it needs to survey the territory, the living context, for predators, and it does this with its left eye/right brain. Bortoft describes this content specific, left hemisphere way of seeing as following the logic of solid bodies; it can name, label, analyze, quantify and focus on the separation every thing that is physically ‘there’ before us. It creates a generalized picture of our experience of the thing, which Bortoft calls the organising idea. We can then conveniently use the ‘idea’ of the thing when we need to refer to, or look for something at speed and to communicate to others that we know something about this thing in the world. It can enable us to bridge the chasm between my physical experience of the world and yours, both of which we will never experience directly for ourselves, but with generalized symbols, names and labels, we can communicate in a way that tries to reach a shared understanding, enough at least for us to physically get by together in the world. I call this way of seeing in-organic, as it’s qualities are static, fixed and absolute, it contains no life.

 

However, before the in-organic generalizations that this one way of knowing, the left-hemisphere of the brain, conveniently organizes for us; there is our experience of the dynamic, living world, the territory as it is, appearing in terms of itself – organically, in its living-ness. This is the world that appears to us when we employ our other way of knowing, using the right-hemisphere of the brain, which has the effect of presencing the world we experience, on its own terms. This organic, dynamic way of seeing allows the phenomenon you wish to understand to be a being,  and allows you to engage with it as a becoming; dynamic, alive and continually in process. This type of encounter is participatory rather than controlling; in relation with rather than separate from; enlivening rather than constricting; and allows the implicit essence, or meaning, to emerge rather than being blinded by only what is explicit, its physicality. As this way of seeing occurs prior to the separating, organizing mode of the left-hemisphere, the right-hemisphere is concerned with context and ambiguity. It focuses on the unique and the particular instances of what you are seeing, and the relationships to all that surround them.

 

McGilchrist suggests that we have evolved into a pattern of cognition which allows the left-hemisphere to dominate our everyday experiences of life. And so due to it’s inorganic nature, we are then left with an inability to recognize life in its livingness, and in instead separate it from its living context and reduce it to the physical sum of its parts. This has been very clearly manifested in the human systems that we have created from the scientific revolution onwards; industrialization, capitalism, national centralizations of resources and power. I think that we are all experiencing the limitations that this in-organic way of seeing inherently contains, whether it be through the credit-crisis, being witness to climate chaos, frustration at continued privatization of national services, youth unemployment or the mechanistic nature of a healthcare system focused solely on pharmaceuticals and quick ‘mechanical’ fixes.

 

I do not want to raise one way of seeing above another. Our capacity of re-presenting the world is just as integral to our ability to thrive, as our capacity of presencing the world is, but what we do need to recognize collectively is that an evolutionary over-emphasis on the left-hemisphere has led us into a hall of mirrors that is literally squeezing the life out of us. Next we need to realize that we can escape it, and we can do it without losing all of the wonders that this over-emphasis on the in-organic nature of knowing has allowed to come into being, such as the technology for the internet, and the engineering of mass-transportation; without losing focus on the importance of the individual, or forgetting the living context of the Earth from which all life springs, including the individual. It just means waking up to limitations of our dominant way of seeing, and mode of cognition, and making a practical effort to readdress the balance, such as I try to do in my workshops. The path to evolving our way of seeing and being does not mean that we revert back to a pool of gooey oneness where there is no distinction between the one and the many, but neither is the current way of seeing ourselves and the world numerically as many ‘ones’, all separate from and independent of one another and their surroundings, leading us anywhere apart from a fast-track to mass-extinction.

 

I feel the evolutionary dance move that we now need to aim for is, in the words of my wonderful teacher Brain Goodwin, one of “Maximum freedom to the parts, maximum coherence to the whole.” A way of seeing and of being that gives equal attention to content and context, to the implicit and explicit, to individual expression and collective cohesion. It calls for what Bortoft has described as a ‘dynamic way of seeing’, and I believe that it re-addresses the balance between our use of the left and the right hemisphere. Rather than L, L, L,….ad infinitum which, generally speaking, is where we are collectively right now. Without a doubt it is certainly where we are in mainstream education and in politics. McGilchrist suggests that we need a movement towards a cognitive pattern of R,L,R. Context, content, context. This way of seeing meets the world in terms of itself, allows the appearance of generalized pattern to occur, but then has the ability to let them go, and return to a stance of open receptivity, to meet the thing we think we know again and again with fresh new eyes. Or as in the words of the 20th century phenomenologist Maurice Merleau-Ponty, when we learn to let go and meet the world in its living context we return, “To stand in wonder before it.”. In this way we allow life not only to be, but to become, and in this process we are ourselves are becomed by life, we allow life to live within and without us. The gesture of this way of seeing, and way of being, is actively welcoming and receptive, and its essential nature is openness. We refine and expand our capacity to become more fully human by becoming receptive and welcoming – and it is an actively receptive stance that is a step beyond imposed activity or mere passivity. The nature of this way of seeing is openness; it is welcoming and allows things to be exactly as they are, with no need to fix or to change them. To me, this actively receptive openness feels like it stems just as much from my heart as it does from my mind. It require us to see with fresh new eyes and to proceed with child-like wonder, as if meeting something for the first time, every time we meet it. In this way we are open to perpetually allow the phenomenon we perceive to become more than just the sum of our past experience of it, and more than just the inorganic abstractions of the left-hemisphere will allow us. And as a nod to the financial systems currently in crisis, this way of seeing and being focuses and invests not in accumulated credit based on an inorganic abstraction, but in life, the dynamics of an organic being and its living potential to become.

 Emma Kidd , MSc SchumacherCollege – Practitioner and practical researcher of Phenomenology, editor of http://www.sensinglife.net and co-founder of the independent think-tank http://www.hologramcollective.com

 

 

 

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Seeing with New Eyes – An Adventure in Perception

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Photo credit: J. van As

“Look deep into nature and then you will understand everything better” – Einstein

Seeing with New Eyes – An Adventure in Perception

Between February and April this year, I led a series of workshops at Schumacher College in Devon which I called ‘Seeing with New Eyes – An Adventure in Perception’. The workshops were designed to allow students to experience the practice of a phenomenology of Nature – which can also be called Goethean Science – without an overload of theory, just learning through participation.

These workshops took the form of an experiential nature study and walk – observing yew trees on the Dartington estate – guiding people gently and playfully towards a more sensuous and intuitive way of perceiving and experiencing life. 

I worked with a variety of different groups of people including; a group of MSc Economics in Transition students, MSc Holistic Science students, short-course participants, Transition Town Totnes and the ‘Holistic Science Now’ short course group. The aim for me in these workshops was to facilitate an experience of getting to know the world in terms of itself, without getting caught up in explanations and abstract ‘knowledge’ of Phenomenology, instead just allowing the participants to practice it and to gain an embodied understanding from the outset.

I chose the Yew tree as our phenomenon of study because I knew of three very different size and shape trees within walking distance of the college. A very straightforward aim for the workshop was helping the participants to see how unique and particular each manifestation in Nature is, and using comparison in phenomenology works excellently for that, as they get to see the ‘same’ phenomenon becoming itself in very different ways, in different instances.

The workshop is an adventure and an experiment in perception and also in humanity. The participants are first invited to consider the question ‘how do we meet the world?’ and ‘how do we get to ‘know’ the world?’, while I describe a little of the thoughts and processes that brought these workshops into being.

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Information v.s experience and ‘About’ thinking v.s. ‘withness’ thinking

The nature of our analytical/Intellectual mind (left hemisphere) expresses itself through separating things into parts, fixes into certainties, and reduces to commonalities. It puts separate parts together and tries to make them belong. This can be very useful but the danger is that it can lead to static, ‘dead’ knowledge, mechanism and reductionism. We end up with information and use it to know things about other things.

The nature of our sensuous/intuitive mind (right hemisphere) sees relations, wholeness and relationships. It is present to the natural unity emerging organically and dynamically from multiplicity. It presences the world, before the left hemisphere has had the chance to re-present it, and expresses itself by embracing diversity, dynamic and living knowing. It gets to know the world through direct experience primary to the abstractions of the analytical mind and enables us to think with things, not just to think about them.

Iain Mc Gilchrist, author of “The Master and his Emmisary”, urges us not to slip into cognitive reductionism, as every function is mediated through both ways of seeing (hemispheres),  but there is neverless a strong cognitive distinction that affects how we perceive the world. The left hemisphere re-presents the world, the right presences it.

The approach of this particular workshop is phenomenological and hermeneutic, and so focuses on process and relationship, which in turn allows for intuitive perception through direct sense experience – and apart from a brief introduction to set the scene, it is always centred on practice, not on theory.

In this way of working, as noted by Henri Bortoft in “Taking Appearance Seriously”, by returning to the senses through active seeing and exact sensorial imagination, we bring about a shift from the left-hemisphere dominance of the verbal-intellectual mind, to the right hemisphere experience of the wholeness of what is livingly present, which is characteristic of the sensuous-intuitive mind.  

 “According to Empiricists see-ing the world is purely a sensory experience.” (Henri Bortoft). However, the answer is contrary to that – it is the way of seeing which ‘sees’ a leaf, tree, giraffe. The way of seeing and what is seen cannot be separated.

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There is more to seeing than meets the eye. Cognitive perception gets confused with just being sense perception. “We live in a dimension of mind which is, for the most part, as invisible to us as the air we breath” (Bortoft). Ordinarily our way of seeing is invisible, Husserl called it “everyday naïveté” – but we can make visible the activity of the mind to itself.

 Disenchantment with the world emerges when we miss the active, dynamic, receptive dimension of cognitive perception and ‘see’ ideas onto everything as fixed, static, finished products, rather than letting something be seen in terms of itself. When we engage with the world in a dynamic way of seeing, getting to know the world in terms of itself, be can begin to understand the uniqueness, creativity and dynamism inherent to life. 

An Adventure in Perception = An Adventure in Humanity

Integrating ways of knowing = Becoming fully human

 Getting to know the world in terms of itself, involves engaging in conversation that brings forth our fullest human capacity to be in relationship with another living being, both human and non-human. Engaging from your heart space, not just your head space, and your right hemisphere, not just your left hemisphere.

During the workshop we work to let go of habitual ideas, assumptions and generalizations. Organizing ideas such as ‘tree’, ‘chair’, ‘leaf’, are useful in everyday life, but they can be limiting in a deeper search for living knowledge.

To begin to more fully understand Nature, and life, we  must develop the capacity to encounter what is active and living.

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Photo credit: Tim Strasser

Goethean Science/Phenomenology of Nature

The practice of phenomenology asks us to become increasingly aware of how we meet the world and cultivate our relationships with it; to become more whole, authentic and human in our communication and conversation with the world.

Conversing with the natural world is more challenging as it does not share our language of spoken word, so we need to develop other capacities for knowing/engaging with it in different ways such as intuition, direct sense perception and imagination. Although, these skills and processes are just as useful and valuable when applied in human encounters.

A phenomenological ‘conversation’ is a mutual interaction and participation – a two way process. Through it we discover the ‘limitless’ nature of connections and relationships and also our potential to grow and adapt ourselves to new, alive ways of knowing, more adequate for the study of Life.

During the workshops, and any further practice, you are treading a path of conscious development. 

Entering into a conversation, a riddle. Ponder, observe, ask questions. Being careful that it does not dissolve into chit-chat, nor become too narrow or rigid in focus.

The encounters embody openendedness, openness, and an active receptivity. Expect to discover newness. Listen to what is revealing itself to you, with fresh new ears and eyes. It is a two way conversation, don’t be afraid to respond and interject with new questions. Goethe called this process a ‘Delicate empiricism’.

I took the participants to work with three Yew trees that we observed, described, imagined and intuited. Each was a different size, shape, age and in a different location.

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Even when walking I encourage you to see everything as if it is new to you, even the feeling of walking on the ground.

Maintain the space within you for adventure and experiment. Cultivate a child-like wonder, see everything with fresh new eyes, as if for the first time. Be curious, open and gently expectant.

Be aware and focused on all that you perceive.

Be open – mind and heart. With a deep with of ‘getting to know’, like befriending.

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Photo credit: Tim Strasser

 Getting to know the Yew

With each tree we visited we followed this series of exercises:

Exact sense perception

Observe up close, in detail. Form, touch, qualities, pattern, particularities, colour texture – but no association or judgment.

Describe as a group – qualities, time, process, aliveness/livingness. (How do you know it’s alive?)

 Exact sensorial imagination

Imagine, replay your exact sense perception like playing a video of it in your mind.

 Imagine growth and decay, coming into and going out of being. Backwards and forwards.

Observe from a distance

Look for gestures, intuit patterns. Sketch the gesture as you intuit it.

Repeat atleast three times with different trees, and after the second tree, compare and contrast the different trees.

In summary…. 

This workshop is taste of how we can learn how to encounter what is active and living in the world, rather than just relying on the simplified generalities of our everyday naïveté; or the abstractions of our intellectual mind to show us only separation, and what is ‘finished’.

I graduated with an MSc in Holistic Science from SchumacherCollege in 2009 and have since continued refining my skills and cultivating integrated modes of knowing. I am passionate about sharing my insights into new ways of seeing and relating to the world from an organic, relational and dynamic perspective. I believe that the shift in perception that these workshops aim for fosters a sense of wonder and an inner transformation which supports the transition that our world is desperately in need of.

If you would like more information or to book a session with me, please email me: emmakidd81@gmail.com

 

Taking Appearance Seriously

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I have just finished reading Henri Bortoft’s latest, and unfortunately, last ever book, “Taking Appearance Seriously”, and when I got to the last chapter, I forgot that he had even included part of my work, until I found myself literally on… top of it, in the final paragraph of the final chapter, following a comparison with the work of Wittgenstein! Oh my goodness…I feel blessed, and very, very grateful. There’s a kick up the backside for my confidence, and a right hook for my self doubting mind if ever I needed it! Thank you Henri, so very much….
 

New Workshop Available: “Re-cognition”

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Following on from the series of workshops that I have been running called “Adventures in Perception”, I am now offering another workshop called “Re-cognition” which will go more deeply into the theory and philosophy of how we develop a ‘whole’, integrated way of knowing and relating to Nature. This would be great for anyone interested in Holistic Education, phenomenology, sustainability education or personal development, both cognitive and whole person.  

The outline of the workshop features below and is also on the ‘Workshops‘ page of this blog.

Re-cognition – Workshop Outline – Emma Kidd

 

“The important thing is not to stop questioning.

Curiosity has its own reason for existing.

One cannot help but be in awe

when one contemplates the mysteries of eternity,

of life, of the marvelous structure of reality.

… It is enough if one tries merely to comprehend

a little of this mystery every day

Never lose a holy curiosity.”

~ Albert Einstein

Re-cognition is a practical set of skills that can contribute towards developing a relational whole person cognition or perception; a way of seeing that suspends what is ‘known’, and embraces the unknown by developing a pathway to a living knowledge that lets nature; life; a person; or a situation be known in terms of itself.

To develop Re-cognition means employing all of our faculties as human beings, including our intuitive, imaginative, and emotional ways of ‘knowing/understanding’, as well as (not instead of) our intellectual, analytical capabilities. Most contemporary education is specifically directed towards maximizing our intelligence quotient, but to facilitate an ‘understanding’ of the world around us in terms of itself, rather than just projecting ‘knowledge’ onto it, new methodologies need to be employed. Rather than just an ‘educational’ approach, we need practical, creative and intuitive methodologies focused on self-learning and discovery rather than just taught ‘knowledge’.

Through the holistic way of seeing that develops a new pathway is created which is crucial for any attempt at ‘Sustainability’. Re-cognition concentrates on evolving current ways of seeing and by this, creating the pathways for imaginative and innovative solutions to our current environmental, economic and social crises to emerge.

There will be a combination of indoor and outdoor sessions formed of practice, discussion and reflection. Re-cognition draws on influences from Holistic Science; Phenomenology; Goethean Science and Indigenous wisdom.

This course is suitable for anyone interested in expanding their existing capacities of ‘knowing’ and developing new organs of perception. In a professional context it would be especially relevant to educators, coaches, and senior managers. However all participants can benefit from the tools and exercises that they can take home and integrate into their professional work and/or personal practice.  

Be prepared to leave all that you ‘know’ at the door, and get ready to be warmly welcomed into a safe but mind expanding space of getting to know all things in terms of themselves.

Email Emma for more details: emmakidd81@gmail.com

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Getting to know Life in terms of Itself

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And so it begins….

Approaching life, people, plants, situations – any phenomenon – as if engaging in conversation with a new friend. I have an open mind and an open heart. I hold an air of wonder, I carry a positive expectancy of as-of-yet undiscovered uniqueness, confident that I am getting to know something new but aware of the mystery of the unknown and the potential for wonder and discovery that this process of ‘getting to know’ may bring. We meet each other on equal terms, I am aware that neither party is more or less worthy of the right to exist than the other – and that both of us may stand to learn from each other. The exchange is light at first, but not superficial – and I don’t expect to get to know them suddenly all at once, or to have their entire being laid bare in the first instance. I appreciate the nature of the process, that little by little, bit by bit, they will reveal themselves to me, on their own terms and in their own time – and that it is a two way process. For they may only fully come into being to me, within me. I have to participate in the process, to live into their livingness, to enliven their stories, to be actively receptive to what they are gracious enough to share with me. The open heart and open mind work together in allowing the ‘something’ or ‘someone’ to fully come into being.

This is complimented by a degree of critical thinking – for allowing the ‘something’ to come fully into being, I need to tend to my own inner being also. I need to continually sort the wheat from the chaff, what is mine and what is there’s? Are they living into me, or I am living onto them. Is it their own? Or my projection of my own? If I were completely open, this ‘something’ would flow directly through me. If I am not open enough I deny them their livingness  – for all I have to offer them are the dead, static frames into which I squeeze the life out of their livingness to make them fit. I bring a focus, which is my intention of ‘getting to know’. It is the openness that allows for discoveries to emerge, however it is a focused openness, as within the ‘conversation’ the intent is set for ‘getting to know’. I am not just tending to appearances, or repeating what I think or feel that I already know, but I am engaged in the dynamic act of know-ing.

There is no guarantee that the doing of this process will lead us where we want to be, we can only immerse ourselves in the process and see where we end up along the way. If the heart is open, but not focused on ‘getting to know’ we may attend to the ‘something’ and experience only what is immediate to our experience within the confines of past understanding. If the mind is open but not focused on ‘getting to know’ it know no more than that which is quite immediately apparent in how we react to it. So the ‘something’ may appear interesting, shocking, dull or uncomfortable, short or tall, but we skim over the details, we do not notice the uniqueness or particularities, nor the complexity and dynamism of what is being presented to us. It is in the details, in the parts, and in the rich context of which every element is a part – which is where the ‘something’ comes into being. That is where the ‘true’, authentic know-ing may arise – and so, these details, parts and context need consciously attending to if we want to truly get to know something, beyond just first impressions and appearances. To ensure that we are honestly getting to know someone we must take care not to project our ideas, theories and judgments onto them. Otherwise we are not open to letting them reveal themselves – instead we will get an inauthentic picture of ‘knowing’ based only on what we think that we already know.

Every ‘something’ or ‘someone’ is completely unique and dynamic, even if it’s dynamism and uniqueness are not immediately apparent to our thoughts or our senses. All ‘something’s’ are highly contextual, being and having been involved in many complex relationships – even if they are not immediately apparent. Only a deeper inquiry, such as the open and engaged intent of wholly ‘getting to know’ will, with time and continued participation, reveal the complexity and richness of it’s context and it’s relationships with the world. When I gain a richer picture of who ‘someone’ is, feel like I am know-ing them, but then ‘boom’ something completely out of the ordinary occurs, or a paradox arises, that this is when I truly feel like I am getting to know them. This opens my heart and my mind further, and stimulates my curiosity to continue getting to know them, further and deeper.

Everything surrounding us is imbued with the mystery of the unknown, if you can choose to let go for moment of everything you think that you already ‘know’. The curiosity from seeing with ‘fresh new eyes’ emerges when you open to the depth and mystery of the unknown, and from being content with dwelling in a process of know-ing, not known-ing – observing, not projecting. This can be cultivated in any situation and within every experience of ‘getting to know’. Expect their to be mystery, expect the unexpected to emerge, and expect there to be something new to be experienced or ‘known’.

Approach every encounter of ‘getting to know’ with a warm, open-minded, open-hearted greeting. Hello! Greet the ‘something’ as if it is ‘someone’ that you are pleased to meet, with a sense of anticipation of what is yet to come. “Ciao!” “Good morning!”. The tone of your welcome can set the tone for the rest of your encounter, and the conversation which then emerges. When you come face to face with ‘something’, you can often sense whether you are carrying a pre-occupation or judgment that is carried in your tone of ‘voice’, and non-verbally in the tone of your intention. Feel the difference between a closed, judgmental frame of mind – and an open, welcoming, willing gesture of ‘getting to know’. We need to let go of the closed, judgmental frame of mind and to cultivate a curious, welcoming openness – the inner ‘Hello!’. Once we are living this warm, open gesture of intent, we can more directly begin the receptive process of ‘getting to know’.

“Openness is required before truth unfolds and at the same time, as truth unfolds, it produces openness. Here we have what is known as ‘hermeneutical circularity’.” http://beliefinstitute.com/article/importance-hermeneutics

Learning to embrace Diversity

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This is my thought for the day!
 
I think that if we reversed our habitual way of perceiving – which ‘sees’ separation onto the world, and instead tried to fully understand our ideas of ‘difference’ and ‘unity’ in the context of how they emerge organically within Nature, that we could be on our way to developing a more ‘inclusive’ way of seeing.
 
By developing this way of seeing, and understanding, we create the potential to start healing our actions of inhumane discrimination, and to grow the capacity within us to love and appreciate diversity. We begin to see mulitplicity in unity.
 
 To illustrate my ideas here is a quote from “Taking Appearance seriously”, Henri Bortoft pg 57, “Goethe’s way proceeds by active looking and exact sensorial imagination…..We visualise the first leaf, and then move in imagination to the next leaf, and so on. We begin to have the intuition that we are seeing ‘one’ leaf manifesting in different forms. We have the sense that this ‘one’ leaf is intrinsically dynamic, and that this dynamic whole is a movement of differencing which produces ‘multiplicity in unity’. The verbal-intellectual mind, in contrast, focuses on the sameness of the different leaves, and from this abstracts the notion of ‘one’ leaf as simply what all the leaves have in common – their lowest common denominator. All differences are excluded from this ‘one’, whereas for the sensuous-intuitive mode of perception the differences are within the ‘one’. Instead of abstracting unity from diversity, we have the intuition that the diversity is within unity……There is a reversal of perception here that it is hard to convey unless experienced – it’s as if our perception of unity and diversity is turned inside out, so that diversity is seen ‘within’ unity instead of unity being abstracted ‘from’ diversity.”
 
For more info or ideas on how to practically develop this with groups or individuals, email me at emmakidd81@gmail.com

Living Questions

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Aside from the type of logic we use, as I mentioned in my last post, the dynamics of knowing also depend on the types of questions we ask, and of becoming aware of the implications and assumptions held within the context and content of a question e.g. “What causes the disease?”.

A question is actually just the tip of an iceberg, encompassing a much deeper worldview and way of being in the world, and is a part of something much larger than itself.  According to the scientist and researcher Craig Holdrege, who studies biological life in context at the Nature Institute in New YorkState, questioning is in it’s nature a relational, dynamic act of inquiry. It is an expression of already having met something, of having related with something, as the expression of experience in questioning demonstrates both the knowing and unknowingness of something that has been touched, that we are then moved by enough to question. When I observe my own thinking process in this way, I can gain an insight into the dynamics of my knowing through the questions that I ask. If I choose for the questions to be open, and arising out of having been directly inspired by something in the world, they can form the seeds of a living inquiry.

 A living inquiry of knowing the world is a path of inquiry in which the phenomenon I want to get to know becomes an active participant. I have respect for the dynamism of the encounter and hold an open, honest intention of getting to know it in terms of itself – not out of what I think that I already know. Judgment, solidity and certainty are released to allow the world to speak through it’s own language of being. A living inquiry can also be considered as an open ended conversation, this type of open dialogue naturally arises when we sense the depth of the world, and of our inquiry simultaneously. To do this I engage, as if in a conversation, with the part of the world that I feel drawn to turn towards, observing it’s parts, qualities and particularities. By engaging in multiple occasions of directly participating with, and experiencing the phenomenon; and through exploring it’s living context and comparing the parts to the whole, I can bring the encounter into being without becoming attached to the questions themselves. In his most recent work “Taking Appearance Seriously”, the sadly late, and very wonderful, philosopher of science and phenomenological scholar Henri Bortoft aims to show how an inquiry becomes dynamic and alive when we begin to understand ‘knowing’ as ‘becoming’. He sees it as an evolutionary process that is as much an intrinsic and dynamic part of the world, as the world itself; rather than a fixed ‘knowledge’ that we statically project onto the world through our organising ‘ideas’ and ‘theories’.