A short and temporary resumee
If I write here about my own experience, it is due to the fact that I would like to refrain from making general statements, or claim any sort of truth.
I might have an opinion on current dynamics and events, however, that does not mean my position has more weight than others.
I would like to share a bit of my pathway, as well as inner disposition, also in the hope to resonate with those outthere who might sense in similar ways, but so far lack information or companionship that would help to put things into context.
My fields of study and inquiry ranged from different art forms, to ecological, agricultural and contemplative practices.
Only to find that all of these areas seem fundamental to being human and to separate them into different disciplines, independent from each other, does not make things easier.
Also the fact that I lived in and immersed myself into various cultural and social contexts, as well as urban, rural and nomadic settings, I consider very precious and informing.
During those times I also spent long periods in nature. I still do this.
Quietly, or observing and listening.
This kind of set the basis for a way of perceiving that became central to me.
To be more exact, it became articulate and unfolded, and I noticed that it was there since early childhood.
In general, I sense that as a human being I live and work not for myself, but as part of all what we call nature, thus I contribute to nature as a whole.
In other words, I am aware that every action I perform, influences and is influenced by everything.
Even simpler: I am in everything and everything is in me.
Concerning life in all its perceived diversity there is a sensation of kinship, paired with a sense of wonderment.
With that, naturally, comes a sensation of wanting to protect, to foster and serve.
To sense and acknowledge that my activity participates in an act of exploitation or destruction, that it keeps generating blindness or numbness, that it perpetuates suffering and harm or hinders unfolding, is neither bearable for a long time, nor is it acceptable.
I hope to contribute to what could be called the common good through my activity.
This notion, for me, integrates the physical, emotional and spiritual well-being of a community.
Also I perceive this common good as not exclusive to the human species.
That means that I see the term ‘community’ as inclusive of plants, animals, mountains, rivers…
I do not believe in the well-being of a human community, in the way described above, without the well-being of the greater context it is embedded in and dependent upon.
And yet, I surely would not want to encourage any certain manner of living, other than to follow your heart.
I tried (and try) to be alert towards how things presented themselves and for the road that unfolded.
Out came so far a rather unconventional and at times quite extreme pathway, and I am aware that within the social and cultural contexts I lived in up to now, this might not be the most comprehensible of ways, neither is it a very fortunate one in terms of social status or access.
However, and as mentioned above, it seems that my pathway is based on different priorities.
I would like to emphasize the fact that in Western society there does not seem to be a social tag or ‘profession’ I would be able to identify with, which makes life in these contexts very difficult and challenging on various levels.
At the same time, this seems natural and even obvious, if, for example, one is to regard this notion from a certain inadequacy of Western language and a separating mindset, in coping with the comprehension of concepts like the interdependent relation of ‘self’ to the so-called environment and also to time.
Grasping dynamics of non-separateness, of interrelatedness, constant flow, or things happening all at once, is tricky with a basically linear language, arranging the world in subjects and objects, and regarding life from a largely materialistic and mechanistic perspective.
For a new way of seeing and being, new vocabulary is needed, if not new ways of structuring language.
And new vocabulary, new patterns and forms will manifest at some point.
Albeit, more adequate ways are to be found since thousands of years in non-western cultures.
I would think that there are numerous placeholders around right now, needing and deserving new terms and concepts in order to be acknowledged and embedded socially, however, we do not seem to be there yet.
There are no structures and no concepts in place, that would support this different way of being and operating, allowing these sensibilities to actually be contributing in apparently meaningful ways.
Hence, many question their disposition and sensations, and, due to the overwhelming demands, judgements, and the social pressure surrounding them, they try to fit in, struggle or disappear.
I would like to think that this text is for them.
May it find them in one way or another, and may it be of affirming company.