Tag Archives: Practicing phenomenology

The Democratisation of Knowledge – Part 2: Collectively Enlivening what and how we know

Part 2 – The Democratisation of Knowledge:

Collectively Enlivening what and how we know

Willow tree

“To see a world in a grain of sand, and heaven in a wild flower;

Hold infinity in the palm of your hand, and eternity in an hour.”

William Blake, Auguries of Innocence

Continued from Part One: To allow the participants at the ASHA Centre to experience how, or what, it means to them to give the phenomenon of their inquiry their ‘cognitive space’ to become other, and to be seen in process I led them through a phenomenological (or Goethean) study of a Willow tree.

Phenomenology is primarily concerned with how human beings experience the world, and also how we can learn to get to know aspects of the world ‘in terms of themselves’ through our experiencing it, by participating with it in an open, receptive, yet critical way; so as not to constrict or narrow our understanding of the world by squeezing it into our pre-formed (already existing) “rational” assumptions, labels, concepts, or objectifications. It is about being present to ‘what is’, ‘as it is’ – in one’s experiencing of it. Through careful, exact, direct observation, description, and qualitative interpretation, you try to allow the phenomenon to ‘speak for itself’, so that your understanding of it, can be as authentic, and true to the actual phenomenon as possible.

This type of understanding/knowledge is called inter-subjectivity. It transcends the dualism of objectivity (thinking that you are completely separate from something – which is only a rational/intellectual illusion) and subjectivity (thinking that the ‘truth’ of your experience only belongs individually to you, and reduces your experience to just being an ‘interpretation – also an illusion). It confronts, and honours, the paradox of what it means to be human; that we have individual autonomy and free will, yet are also inextricably intertwined with everything that we experience.

Biodynamic%20Gardening%20(12)

Phenomenology takes into account different dynamics of life than are commonly considered in other research methodologies, such as; the whole expressing itself through its part, intrinsic value expressing itself through extrinsic form, the inherent interconnectedness of all life, social and physical; and it includes all facets of human experience and knowing within its process of inquiry. For example how we ‘feel’ when engaging with a phenomenon, becomes just as important as how ‘see’ it. Unlike other forms of research, they do not need to be set aside to allow precedence to what we ‘think’ about ‘it’. We also make space for our intuition and imagination, not for fantasy, but to be used as tools for thinking. Phenomenology is not a theory, or a model – it is a disciplined approach to a certain way of being human, a way that gives voice to the world as we fully experience it, in our particular, unique existence. Intellectualisation, generalisation and objectification are consciously set to one side.

The ‘living context’ (network of relationships) of a phenomenon is just as relevant to the inquiry as the direct experience of the phenomenon itself, as phenomenology recognises that there are no absolute separations between anything, and so understanding the living context of the phenomenon in relation to the phenomenon itself allows us to build a much richer, more alive understanding. Studying the living context, the ‘ground’, as well as the phenomenon, the ‘figure’, gives the research much more grounding, more depth, and more accuracy as a whole, than if you were to only study the phenomenon in isolation from all that it interacts with, and is surrounded by.

 Phenomenology also acknowledges the ‘naiveté of everyday experience’ (Husserl), which means that some of the most important and relevant information that we need is right under our noses, but that we often skip straight past it in everyday life due to how we learn to perceive and interact with our life-world and our thought-world.

So, back to the Willow tree!

willow leaves

I led the participants into an individual process of observing parts of the tree through ‘exact sense perception’, allowing their eyes to feel their way around a small part of the tree that caught their interest, noticing the details of shape, form, texture, colour that are exactly there in front of them. This is a process of noticing and being present to something exactly as it is, rather than relying on what you think you already know about it. By using our eyes more like fingers, to feel our way around the form in front of us, we suspend our capacity to constrict the world through generalised labelling and judgement, and what opens up is the possibility to see the immense and infinite complexity and diversity of detail that is immediately in front of us. This ‘revelation’ is often the source of much awe and wonder bursting forth from the participants. What starts out as 10cm square section of tree bark suddenly becomes seen a whole universe within itself.

3796839-841438-willow-tree-bark-texture

Exact sense perception can provide quite a challenge to some as it requires a quality of attention and focus that many are not used to using in their everyday lives. We largely live and navigate our way through the world by using what we think we already know about it as a reference point. So, to set this aside can feel a little uncomfortable to start with, but with perserverance…even just 30 seconds concentrated effort, we can manage to bypass the fast-paced intellect, and actually start attending to what is directly before us, engaged in a process which most of the participants find relaxing, calming, absorbing and flow like.

The next part of the process we entered into was trying to describe our experience of the tree, as exactly as possible. In Husserlian phenomenology this is called the Reduction. We try to set aside, to bracket, what we think about the phenomenon, our judgements and explanations, and instead to try allow the phenomenon to come into being as exactly and concretely as possible through our descriptions. This can also be quite a challenge, as the tendency is again to use what think we already know about it, as a reference point for what we have experienced. So, what we learnt at school about photosynthesis or some other biological plant processes may try to creep into our descriptions, rather than noting what we saw directly in front of us. I asked the participants to describe the part of the tree they observed as if it was to someone who had never seen it before, as this can help to bring their attention back to what they directly experienced.

Willow_Salix_babylonica

After our study of the Willow tree and a phenomenon of choice within the gardens at ASHA, we had some group reflection on the process and some beautiful insights emerged in relation to what I call the ‘democratisation of knowledge’. We experienced collectively that by engaging directly with the phenomenon of your inquiry, a much more grounded, empowering sense of knowing emerges – one that is simultaneously aware of the first-person, concrete, lived depth of your own experience, as well as the limits of your own knowing through understanding exactly how much time you have spent with the phenomenon, and gaining a sense of how much more there is still left ‘to know’, or more to the point, to experience.

To the individual, the quality of knowing that is come to through direct lived experience of something, and challenging your knowing beyond what you think you already know, is vastly different than how it feels to just be given second-hand ‘information’ about something. Then, to engage in this process of ‘getting to know the world in terms of itself’ collectively, individuals realise that there is validity inherent in their lived experience of the world, that they have something worth saying, and that if patterns keep emerging within the group that reinforce their individual experience, then this consensus equals a knowing, a knowledge about something that is just as valid as the ‘information’ that have been given about something, if not more so, because they themselves have experienced it.

490-plain-weepingwillow02-leaves_67594_1

What arose from the participants during our session, was that through participating directly and engaging with the unique life of something, we overcome the illusory subject/object divide that our rational mind creates for us, and by coming together to compare our individual experiences, we create a space for consensus to emerge. This creates the possibility for the non-‘expert’ to build more solid, democratic, empowering foundation for knowledge to arise, both individually and collectively.

I feel that the societal implications are such that if at least some of our collective ‘knowledge’ was constructed in this way, we would not be so locked in to class and money oriented cul-de-sacs. Knowing through direct experience and allowing patterns of experiences to emerge from diverse, particular instances, to form ‘consensus’, gives us the chance to come together within our diversity; to be aware that we have the possibility to know the world in fundamentally different ways yet still arise at a shared language of the world. A living experiential inquiry of the world favours the word or thoughts of no man or woman over and above any other, giving everyone an equal voice in our collective efforts of getting to know the world in terms of itself.

This democratic process of knowing, and phenomenology, requires a personal discipline in terms of how we attend to and describe our experience of the world and, to fully understand why we need this discipline, a personal, experiential exploration of how and where our cognitive and perceptive tendencies lead us – but imagine that this is what our ‘educational’ system is based on; an understanding and exploration of what it is to be human, alongside a guided process of allowing the world to come into expression through us, but in terms of itself through our direct experience and participation with it; focusing not on ‘what’ we know, but ‘how’ we know, and letting the knowing unfold from there….that would be my kind of school, based on lived experience, naturally and inherently democratic, empowering both the individual and the collective….a “School of life ‘as it is'”.

If you would like to explore together what a School of Life ‘as it is’ would look like, feel like, be like in practice, feel free to email me! emmakidd81@gmail.com

(This workshop was held twice, with my great pleasure, at the ASHA Centre, for twenty-something youth workers, youth leaders, students and volunteers working in the field of Sustainable Development.

The programme, which started in October 2012, has enabled 196 participants from across the UK to take part in a five-day programme devoted to Sustainable Development education and was funded by the EU’s Youth in Action programme.

The ASHA Centre is a UK charity working for the empowerment of young people, sustainable development and peace & reconciliation worldwide. www.ashacentre.org )

Advertisements

What the Frack?!?

half

Photo credit: globaldashboard.org

What the Frack?!? How can we evolve humanity beyond our culture of violence, self-centeredness and domination into one of peace, partnership and creativity?

“The Sky is Pink!” by Josh Fox and the Gasland team

Fracking has been on the periphery of my awareness for a while now, but it wasn’t until I met with friends at the weekend, and had the process, and the dangers explained to me that my outrage began. I have since done some of my own research and came across the video that I have posted above. I found it gave me a more in depth yet concise account of what fracking is, how it is obviously very harmful to people and the environment – including infiltrating our drinking water through the invading the earths’ water tables with potentially carcinogenic chemicals, and not to mention destroying acres of natural habitats and farmland.

The video also reveals that the same PR company who were hired for a dis-information campaign by tobacco companies in the 1950’s to dispel the rumour that smoking causes cancer, and to promote cigarettes as ‘good for you’ , have been hired by the American Natural Gas Association to promote fracking, like smoking tobacco in the 1950’s, as perfectly harmless. Watch the video, do some research and you make up your own mind.

My question is how can any individual in a position of great collective responsibility advocate for a process that is so incredibly destructive, both for human and non-human life? Especially in the face of so much scientific, geological and medical evidence, not to mention pleas from everyday people not to deface their nation’s land, or to compromise their drinking water? What could be the possible dynamics of their being and experience that motivate their actions?

Well, to me the possibility for that kind of denial suggests a closed mind, most certainly a closed heart, a strong self-interest above and beyond everything and everyone else, and probably deep down, fear. Their minds are closed to scientific evidence, their hearts are closed to emotional pleas from citizens, they are interested only in maintaining the source of their personal wealth, and they are probably living in fear of losing their wealth, power and control. In terms of how they are experiencing and reacting to the world, they have closed themselves to life, shutdown, restricting themselves to a mere fraction of their possibility ‘to be’ human.

When I understand that those few, so far removed from my everyday experience of life, who make decisions for the many, that affect my possibilities in everyday life to experience clean drinking water or enjoy my country’s natural habitat, are functioning in this way, as a mere shadow of humanity, I end up feeling rather dis-empowered. So how can I practically effect lasting change within my personal remit, other than spreading information to raise awareness of the issues?

Well, I can challenge myself to change, and to live a life that is a polar opposite to the greed, and narrow minded self-interest of a closed, fearful person. I challenge myself to live life fully awake and alive, to practice being and becoming the fullest, liveliest possibility of what it means to me, to be human. To have courage to come alive and to appear in my fullness, to lead the way, by example, in being human – to be open; receptive; welcoming; participatory; sensitive to the dynamics and context of all facets of life; and mindful that each and every move I make is from love and gratitude, not from fear and control.

I can choose to be aware, moment by moment, of my living context and the context of all my actions and decisions. I can choose not to be deceived by appearances, the ‘thing’ before me, but to go further and to participate in exploring its process, its life. I can begin to understand that there is a ripple of consequences that follow all of my actions.

I can wake up to the fact that I have a cognitive capacity to ‘see’ the world in different ways, re-presenting through my left hemisphere, or presencing through my right hemisphere (see my article ‘The Art of Seeing’ referencing the work of Iain McGilchrist), and that making a conscious choice in how I see the world affects what I see. I must understand, when exploring the dynamics of life, that diversity is an expression of unity, not of separation. It is only the cognitive process of the left hemisphere that separates. I must remind myself that the dynamics ARE the life of a ‘thing’, not the ‘thing’ itself. The product of thought, word, or creation, is just a snapshot of its history of being, just an illusion of solidity fixed in space and time. I need to employ my imagination and intuition to see and to understand the process beyond that ‘snapshot’ which presents itself to our immediate senses.

I need to understand that absolute separation is only an illusion, stemming from our way of attending to the world. I need to understand that the life, the living essence, and intrinsic value of anything will never be fully present before me in a fixed, object form, and that only through understanding its dynamics will the life of that thing be able to appear before me, and to live within me.

I must take care to attend to the world with care and with focus to what is directly available to me in my living experience through engaging and participating in a relationship with it, so that I am not just attending to the thing through my judgements, preconceptions, assumptions, fixed ideas and concepts. I have to learn to let go, to be vulnerable and to accept the unknown, if I am ever to stand a chance of truly and deeply getting to know anything, or to fully and confidently stand in my own knowing, rather than always deferring to the thoughts or words of another.

I have to meet the world in my nakedness, and to see the world with naked eyes, removing the filters and veils that we layer ourselves up with to maintain control and to keep fear at bay. Only then am I in a position to get to know anything in life in terms of itself, and to participate in a healthy, living relationship that in turn may allow life to live and thrive, within and between us.

I cannot personally change the closed minded, closed hearted people in responsibility at the top of our collective systems who are protecting their self-interest, motivated by fear and control, limiting themselves to being only a shadow of a human – but I can open myself and relate to them, if I ever get to meet them, and to those who are around me in an open and receptive way. I can attend to context and process, participating with and accepting all I meet with an unconditional positive regard, or, you could call it, love.

I can use my imagination and intuition to work out how I can affect positive change in the systems and actions of which I am immediately and experientially a part of, such as, where I buy my food from; how I use the energy that the fracking is destined by some to produce; and what and how much I buy from the dazzling, ubiquitous array of energy intensive, mass-produced consumer goods that are on offer to us in the western world.

I can become adept at exploring the living context and dynamic processes of all my actions, seeing how and what they are in relationship with the rest of the world and its systems, and thus act accordingly. I can continue to become more curious, getting to know the world in terms of itself, and acting from a deeper, more awake and aware, receptive space – that is a response to life as it is, rather than reacting to the static abstraction of what I, or others, think or tell me it is.

I can also direct this inquiry inwards, which is of equal importance. I can curiously explore with wonder my own being, and what my personal needs are that need meeting for me to thrive, beyond those that society, the government and international bodies tell me they are, and that usually amount to no more than survival and subsistence. I can learn to explore, to experience and to identify what my physical needs are, such as food, shelter, warmth, and also what my non-physical needs are, such as love, affection, sense of belonging. (See the work of the Chilean economist Max Manfred-Neef for the most comprehensive, contemporary view on this).

Once I have identified my own, authentic needs as I experience them in my everyday life, I can then mindfully work to meet them, with regard to the process and context of how I do so, so that I can thrive and, in combination with all that I have suggested above, be a living example of what is possible in the quest to becoming fully human. I can live by example so that others can witness and experience the benefits that it could bring them, so that they may understand that they can also become more of who they are by becoming something other than they already are.

And so, my hope is that the seeds of life may germinate, one by one, until eventually the ripple of open-minded, receptive, welcoming, unconditional positive regard may eventually reach across the counties and the oceans, to the shores of those pinnacles of self-interest – and that on meeting this way of being human, it may strike a chord somewhere deep within them, or spark a deep recognition of intuitive understanding that I believe they too hold somewhere inside of them, and that one day, that seed may start to germinate and come into being within them also.

This is not a prescription or a doctrine for how to be human. It is just a personal exploration of the capacities that human beings hold, that enable them, that enable me, to be human. So from my own lived experience, and from observing human and non-human life, I do believe that by developing a more dynamic way of seeing, being, and living, personally – and professionally through creating new living systems based on context, process and relationship – we will spread the potential of becoming more fully human through cultural transmission, by seeing and living more dynamically.

Just as the overly analytical, static, closed way of seeing of the Western world, with its over emphasis on quantification, mechanisation, reductionism and control, has been culturally transmitted to nearly the rest of the entire world ; so, in turn, can we spread the love, the dynamics of life, that are openness and receptivity, with an unconditional positive regard for all, an evolution in being, that sees beyond just the ‘things themselves’, to understand their life processes, and the interconnected web of relationships that is their living context – and so spread the potential for each and every human to feel and to be, to become more fully alive by doing so. Evolving humanity beyond our culture of violence, self-centeredness and domination into one of peace, partnership and creativity.

Seeing with New Eyes – An Adventure in Perception

DSC05331

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.

SONY DSC

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.

SONY DSC

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.

SONY DSC

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.

שקופית3

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.

SONY DSC

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

 

Spring leaves and notes from ‘An Ecology of Mind’

DSCF8906

Photo credit: Emma Kidd

As I walked outside today I was admiring the vibrancy of the yellowy-green-ness that is displayed on the trees here at the moment. In a sunshine fueled surge of Spring-ing into action, they are dynamically releasing all of their new leaves into the open air. I noticed that the leaves had a very tender quality of expression to them in the way that they were hanging from the branches. They were sitting there tentatively, as if still not fully awake yet. Still forming themselves, not yet bold enough to assert their fullest presence. I was drawn to touch one of the leaves, and an utterance of surprise and of joy leapt out of my mouth as I did so, as the delicate infancy perceived through sight was reconfirmed in touch. The leaf was so thin, fine and felt like flimsy yet rubbery plastic tissue paper. It felt astonishin. I guess my fingers are used to the feel of older, firmer leaves, and even though could sense that their was a difference through sight, it was a new and surprising experience for my sense of touch.

DSCF8883

Photo credit: Emma Kidd

Today, as well as admiring the new tree leaves, I was also revisiting some notes that I had taken whilst watching a screening of “The Ecology of Mind” by Nora Bateson at Schumacher College this Spring. The film is a documentary about her father Gregory Bateson. To illustrate the essence of the wisdom that I took away with me, here are some quotes I noted from Gregory speaking in a variety of clips during the film:

The thing is not a thing.

Stand back and perceive in a different way.

The major problems of the world are in the differences between how nature works and the way people think.

Without context, words and actions have no meaning at all.

We live in a world that is only made up of relationships.

Pathology is in the pattern of relationships between, not in the individual.

The division of things into parts tends to be a convenience.

The ‘difference that makes a difference’, is a way of describing contrast AND a process of understanding relationships.

What is the pattern that connects?

Floating in a world that is nothing but change, only in the creation of change can we perceive something.

Any attempt to lock down process becomes an abstraction.

With a correction to our epistemology, you may find that the world becomes more beautiful.

The perception of separation is an illusion.

You are set free from material and logic terms when you are trying to think about living things.

Commerce and politics are defaults of the mistakes in our thinking.

Quoting Heraclitus – “No man can step in the same river twice.”….Just like no one can kiss the same person twice, pick up the same baby twice, or touch the same leaf twice – everything is in process.

DSCF8908

 Photo credit: Emma Kidd

Taking Appearance Seriously

 9780863159275

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”

SONY DSC

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

DSC_0297

Part Two of a guest article featured Transition Conciousness

Guest Article: Emma Kidd – “A Pathway to Living Knowledge” Course review – Part Two

Part One of this article can be read here. In this second part Emma discusses in detail a phenomenological way of knowing plants. At the end of the article she provides guidance notes on this process.

A Pathway to Living Knowledge 2012 – Course Review – Part Two

The question is not what you look at — but how you look and whether you see. – Thoreau

As I mentioned at the end of Part One, during the week long course we did not study an abstract theory, methodology, nor were we overloaded with information. Instead we were led from day one on our own pathway to living knowledge, by using the practice of phenomenological inquiry from the outset to get to know the world in terms of itself through our direct, lived experience.

Photo credit: Emma Kidd

Photo credit: Emma Kidd

In the mornings we mostly worked with Craig on phenomenological plants studies, and in the afternoons with Henrike we did various forms of projective geometry, discovering the patterns of lawfulness that emerge from pure mathematics. From the very beginning Craig encouraged us to reverse our habitual approach to studying the world. To do something and then consider it, rather than to consider something in abstraction, and then do it. He described the phenomenological process as a shift of focus, a turning to something in the world where you enter the methodology through directly participating with the phenomenon, and this is what we did.

Over a series of sessions, both indoors and outdoors, we were encouraged to describe, as exactly as possible, the natural phenomena that we were introduced to such as the wildflower Golden Rod, which inhabited the surrounding sunlit meadows. During the process of describing our observations of the plants we were led to, gently but firmly, discern between descriptions that were true to our visual observations and that could be verified through consensus within the group, and to reject those that were projections, judgments or assumptions, and thus not true to phenomenon itself. The latter were held lightly and always put to one side so to be sure as possible that it was the phenomenon speaking to us, not us making things up on it’s behalf. In practicing a phenomenological inquiry the encounter with the phenomenon becomes a riddle, and being able to dwell in a space of ‘not knowing’ becomes vital. When we fix something with the idea that we ‘know’ it, we close a door it – a phenomenological inquiry keeps the door always open. During our observations and descriptions we were asked to consider the concept of what it even means ‘to know’ at all, and to develop the capacity within ourselves to remain open, whilst we allow ourselves to further deepen our relationship with the particular ‘riddle’ that we had chosen to engage with.

After practicing describing different natural phenomena such as the Golden Rod, we were then asked to reflect on our observations. What emerged was that all sense perceptions occur in the present moment, which means there are limits to what is possible when approaching a phenomenon in this way. When you get to the limits of your observations in the present moment, the impulse to experiments arises. To create more sense perceptions you may feel like you want to dissect the phenomenon, to refrain from being stuck in your own story, but then you end up breaking up the phenomenon rather than studying it as a whole. To get around this we used hand-held magnifying glasses to study a closer level of detail in our plants, but this was done with consideration and the knowledge that any apparatus we use is putting up a physical veil between the phenomenon and our direct sense perception. To gain an even broader, living  picture we went to the various different places that the plants grew, such as the meadows, hedgerows and woodlands, and observed the differing  physical contexts and how the plants manifested themselves the same but differently in different places and growing conditions. There was a huge contrast between how the plants manifested. In the sunny paddock, they were bursting full of tiny yellow flowers, just like a firework had been set off and then freeze framed. Where as in shaded woodland, only dappled with light, there was a much great degree of spacing between the flowers, the plants were smaller with fewer branches and the flowers organs even had a slightly different configuration.

Photo credit: Emma Kidd

Photo credit: Emma Kidd

After our direct sense observations we used a technique that is called, exact sensorial imagination (or inner re-picturing), to re-member in our minds the exact details of the plants that we had previously observed. This is a process of reliving your encounter with the phenomenon, but inside your mind, as concretely and intensely as possible. It is a process that helps your mind to develop a dynamic way of seeing. It helps you to get a sense of the living dynamics of the phenomenon – dynamics that are not available to our present moment sense perception. It is similar to creating the effect that you would get by documenting a plant’s growth with a time lapse camera, but building your own cognitive capacities in the process. It allows us to build up a rich, fluid, internal picture and helps us to notice what we need to pay more attention to when we next return to the phenomenon.

During the week it became obvious that mystery is an important part of this process. There is an interesting tension in relation to the process of getting to know something and it becoming ‘known’. Whilst practicing a phenomenological attitude you interact with, discover the story of, and participate in the phenomenon in a way that keeps the sense of mystery alive. Through engaging in the process of ‘getting to know’ something, we also became more aware of the process of knowing itself. The phenomena that we choose to meet do not reveal themselves in their entirety to us immediately. You must meet them time and time again, and each time let go and allow yourself to respond differently and freshly to what you are seeing, similar to when you are authentically getting to know a new friend. Likewise for meeting anything new, if we just know something according to our primary experience of it restricts how fully we can actually meet it at all. The knowing that really matters for me, is the one that you can stand fully in, in your embodied sense of knowing that has arisen from your own experience of spending time with, and getting to know, the phenomenon directly.

Photo credit: Emma Kidd

Photo credit: Emma Kidd

Plants are particularly wonderful phenomena to study as they have a special character that creates form that dies and becomes simultaneously. If we follow the form on a plant, we are led into it’s organic movement. The movement that we can observe, such as small new leaves growing on much older parts of the lower part of the stem, allows us to experience not just spatial dynamics but also temporal. We can begin to live into the life and form of the plant coming into and out of being.

The Nature Institute – Mission: Nature around us is whole and interconnected. Though we are part of nature, we do not yet fathom her depths, and our actions do not embody her wisdom. A fundamental shift in our way of viewing the world is necessary if we would contribute to nature’s unity rather than dissolution. At The Nature Institute, we develop new qualitative and holistic approaches to seeing and understanding nature and technology. Through research, publications, and educational programs we work to create a new paradigm that embraces nature’s wisdom in shaping a sustainable and healthy future.

 

I thoroughly enjoyed this course, and this style of participatory learning, and very grateful to Craig and Henrike Holdrege for hosting it. Through this course, and my continued interest in, and practice of phenomenological inquiry, I have found a pathway to living knowledge. I have discovered the depth of potential in ‘getting to know’ life in a participatory way. Being able to stand fully in my own knowing, rather than just consuming fixed knowledge, is a much more enriching, satisfying way to learn about the world. It is a method that does not judge difference, but welcomes and appreciates it. For me, when engaging in this process, everything becomes so alive, unique and utterly fascinating. Life, and knowledge, become livelier when my ways of knowing become as dynamic as the part of life itself that I am getting to know.

In terms of creating a pathway of living knowledge on a larger scale, such as within education or organizations, we can ask ourselves how we can help an encounter to arise from within the individual that involves them and the phenomenon in question, rather than just answering questions that the individuals themselves have not asked. In turn this could allow people to become part of a living organization that they co-create through participating in asking these questions together, potentially adding a new wealth of value, an untapped resource of knowledge and experience, that the teachers, Directors and CEO’s, may as of yet, not have imagined possible.

About Emma Kidd

Emma Kidd is a researcher, writer, teacher, designer, facilitator, photographer and philosopher. Her work examines how humans can develop a dynamic way of seeing which is cultivated by participative enquiry and a deepening of our relationship to Nature and her dynamic organic systems. She teaches the practice of Phenomenology and offers a series of practical and interactive workshops designed to cultivate integrated ways of knowing within the individual and the organization. Part of her phenomenological work with plants is referenced in Henri Bortoft’s book “Taking Appearance Seriously: The Dynamic Way of Seeing in Goethe and European Thought” and she is a co-author of “Stories of the Great Turning” an inspirational collection of stories from a diverse collection of grass-roots sustainability projects. Her chapter is the story of her upcycling project, Emiliana Underwear (www.emilianaunderwear.wordpress.com) and she is the editor ofwww.sensinglife.net.

Ongoing phenomenological process for studying natural phenomena such as plants

Initial impression

  • Allow yourself to be touched by something in the world and want to enter  into a  conversation with it.
  • How and where does it grow?
  • How does it place itself in the environment?
  • Be gentle in the first stages of ‘getting to know’.
  • Pay attention to your first impressions, note them down but don’t get attached to them.
  • Sketch or record in some way to ground your impressions.
  • Keep an open attentiveness in your sensing.
  • Experience the qualities without conceptualization.
  • See things freshly, or ‘new’, even the 1000th time (such as Thoreau).

Inner Picturing (Exact sensorial Imagination) –

  • Re-member your observations in your mind as concretely and intensely as possible.
  • Enter into whatever the encounter meant for you, feeling your way back through it internally.
  • After the encounter, the plant is no longer with us, but some of it remains in our memory, so notice what that is for you.
  • Notice what you can’t remember, and revisit those parts on your next observation.

Go into detail –

  • Let yourself be led by the phenomenon.
  • Use your tools as a sensing human being to open up to what the phenomenon has to offer.
  • Adapt yourself to what the phenomenon requires of you.
  • Note physical form and qualities.
  • Keep holding back from conceptual frameworks, or if you use it, make it conscious.
  • Describe in detail what you see.
  • Acknowledge that there is detail to be taken in, every visit, more than initially meets the eye.
  • Remember that the process is not about what you do, but what is there in front of you.
  • You are not trying to explain anything, just observe and participate.
  • “Let the thing speak” Goethe
  • Your understanding grows in conversation with the phenomenon, so keep at it.

Inner re-picturing (Exact sensorial imagination) –

  • When you just go into detail you enter a realm of form, pattern and relationship but you could forget that this is a dynamic, developing being. So repeating the exact sensorial imagination after every stage builds a living picture of the phenomenon inside you. Already in the plant’s completed form in a sense of time, process and life, so allow this to develop when you re-imagine the plant in your mind.
  • Re-member, re-create and re-form.
  • This is an inner corrective and a way of connecting deeply with the impressions that the world has left within you. In entering into the memory we are participating with the phenomenon with an inward activity, rather that the outward activity of observation. The process allows us to become aware of our own activity.
  • This is an inner corrective and a way of connecting deeply with the impressions that the world has left within you. In entering into the memory we are participating with the phenomenon with an inward activity, rather that the outward activity of observation. The process allows us to become aware of our own activity.

Realising the Pattern –

  • After re-visiting the phenomenon over several occasions, patterns within the phenomenon may begin to become apparent to you.
  • Patterns of form, quality, detail, or some repeated essence that feels essential to the phenomenon.
  • Through entering into form and movement, we participate in the living process and so details reveal themselves that may not be able in the first instance.
  • Through a process of continued conversation, outer observation and inner re-picturing, realizations of patterns, wholeness and connections have the potential to emerge, but this does take time, and commitment to the process of delicate empiricism that is required for phenomenological inquiries.

Comparing and Contrasting –

  • By comparing and contrasting phenomena, they illuminate each other.
  • For instance compare a plant in a sunny paddock with one growing in shaded woodland.
  • Notice the relationships of gesture and form within the particular context of each plant
  • Sometimes you can get stuck in the conversation of the inquiry, so comparison can help you to become unstuck and reveal new aspects to the phenomenon
  • Let one phenomenon illuminate the other, entering into one perspective to understand the other
  • Enter into a way of being that allows for a distinguishing process to arrive, if you compare something fairly close you will have more details to compare. (For example, two of the same plant in different growing conditions, rather than a plant and a cat).
  • If you pay attention there is always something new and fresh that breaks through any preconceptions.

There is no end….

The beauty and mystery of the natural phenomena surrounding us is such that as much as we may try, whether through phenomenology, or mechanistic experimentation, they may never fully become known and there will forever be something more, something deeper, left for us still to get to know.