What you see is what you get — A visit to a Quaker community

Fritz Perls, the founder of Gestalt Psychology, says that 90% of what we see is projection. It is pretty well known that witness testimony can be unreliable. This story is a nice example of why seeing should not be believing. And, if we will work well for social justice and human rights, we need to be able to ‘play well with others’, we need to be able to share clear and accurate empathy for each others’ circumstances, situations, beliefs, practices and feelings.

The story is a well known Quaker story, told by Kenneth Boulding in his article “the ethics of rational decision” which was published in Management Science, vol 12, no 6 pp 161 -169.

In the story a Quaker Friend  was asked by a new comer to his community, what type of people lived there.

The Quaker asks the newcomer, “Well, sir, what kind of people did you live among before you came to be here?”

The newcomer replied, “Oh, I lived among a mean, suspicious, unfriendly, treacherous bunch of people.”

Whereupon the Quaker replied, “Well, I am very sorry, sir, but you will probably find the same type of people here.”

Going down the road, the Quaker meets another newcomer to the community, who asks him the very same question about the kind of people she can expect to encounter in the new community. And the Quaker similarly asks her, “What kind of people did you live among before you came to be here?”

“Oh,” said the woman, “I lived among a fine group of people, friendly and honest, and I was heartfelt sorry to leave them.”

Whereupon the Quaker said, “I am glad to say, friend, you will find the same kind of people here.”

Clear and accurate empathy was NOT the strong suit in the expectations voiced in this story. It is kind of a humors example of projection. Empathy for others is tricky business.  Without significant self awareness empathy is not possible. Our expectations and personal biases frame and shape the meanings we attribute to experiences and interactions. To develop empathy for others, we need set aside our personal biases and to “feel the meeting of their consciousness and the world, to feel the full value of the meanings of emotions and ideas in their relations with each other, and to understand, in the glimpse of a moment, the freshness of things and their possibilities (Rukeyser, 1949, 1974, 1996, p. x).”

the elder and the two wolfs

I like this story a lot because it helps me to think more kindly about myself and about others and our struggles and imperfections ….

 

There is a story that is told by a Cherokee Elder to her grandchildren. She speaks of a terrible fight going on inside each of us. It is a feral and fierce fight between two wolves.  One wolf embodies fear, anger, regrets, greed, arrogance, self-pity, resentment and hubris. The other wolf embodies love, compassion, joy, equanimity, peace, kindness, generosity, sharing, truth and humility.  This battle rages within each and every person.” She paused here for a moment to sit back and ponder, to let the story settle and find its depth.

One of her grandchildren whispers, “which wolf wins?”

Laughing, she answered, “the one you feed.”

 

three questions from Russia with love

 Lev Tolstoy (1828 – 1910) was a prolific Russian writer who is widely known for his novels, War and Peace and Anna Karenina. He was also a philosopher. And he also wrote essays,  poetry and short stories.

One of my favorite short stories that he wrote is “The Three Questions” (Muth & Tolstoy, 2002; Tolstoy, 1903, 2005). In the story a King decides that if he knew the right time to begin anything, the right people to listen to, and the most important thing to do, he would never fail in his endeavors. And so the King sets off in search of answers to his questions.  After much searching, the King comes upon a hermit, who ignores the King and continues with his own work. After a time, the King takes up the hermits spade and helps him with his gardening, and subsequently helps to bandage and care for a wounded man who comes upon the King and the hermit. These actions indirectly save the King’s life – through the delay in his travel, and his care of the wounded man the King circumvents a revenge plot on the his life by the wounded man and his sons. As he prepares to leave the hermit, the King asks his questions once more. The hermit replies that the questions have already been answered:

“If you had not pitied my weakness yesterday, and had not dug these beds for me, but had gone your way, that man would have attacked you, and you would have repented of not having stayed with me. So the most important time was when you were digging the beds; and I was the most important man; and to do me good was your most important business. Afterwards, when that man ran to us, the most important time was when you were attending to him, for if you had not bound up his wounds he would have died without having made peace with you. So he was the most important man, and what you did for him was your most important business. Remember then: there is only one time that is important – Now! It is the most important time because it is the only time when we have any power. The most necessary man is he with whom you are, for no man knows whether he will ever have dealings with any one else.  And the most important affair is, to do him good, because for that purpose alone was man sent into this life! (Tolstoy, 1903, 2005)”

When? Who? What? When is the right time for to work for justice and human rights? Who are the right people to engage in our work? What are the right tasks to bring about the alchemy of justice and rights?  Now those are some questions worth tackling with all the love in our hearts!

 

where are we? is it tortoises all the way down?

So, where are we? It is a common enough question. It can refer to where we are in the process of a discussion or analysis of an issue or problem. It can refer to where we are geographically (especially if I am the navigator). It can refer to the status of a relationship in the process of flux, growth or some developmental junction. It can refer to most anything in the process of change.

So, ‘where are we’ is worth thinking about as we think about change for social justice and human rights, yes?

Where are we? Maybe one of the more famous responses to that simple poses, where ever you go, there you are!  Most area maps will clearly demarcate ‘You are here.’ But … where is that? Ah, I feel a story coming on ….

Well, Steven Hawking, in a Brief History of Time credits this story to Bertrand Russell.  Hawking says Russell was giving a lecture on astronomy, and was discussing how the earth orbits around a vast collection of stars called the galaxy. At the end of the lecture, a woman stood up and said, “what you have told us is rubbish. The world is a flat plate supported on the back of four elephants, who stand on a great tortoise.”  Russell is said to have smiled, and asked what the tortoise stands on. The woman very calmly replied, “very clever, but of course it is tortoises all the way down.” [of course the earth is round and not flat, but the elephants could just as easily be holding up a giant globe, no?]

Ken Wilber is a fairly prolific author. He writes about integral theory. Wilber tells a very similar story that he attributes to Hindu mythology/cosmology.

And, so I ask: Where are we? And what is at the base of it all? What ground do we really stand on? Or is there any? Are we really just floating/flying through space?

100th Monkey

I love the story of the 100th monkey — the monkey who tumbles everyone else over the tipping point of social/cultural change. It is one of those stories that floated around in the back of my awareness, and then, MAGIC! I was reading a book by Jean Shinoda Bolen, and she detailed the story in her book.  The glories of the internet enable highlighting bits of narrative detail all the more readily, so here are the words of Jean Shinoda Bolen, followed by story as told by Ken Keyes to whom she gives source credit!

Magic is alive! Change is afoot.

THE ANTIDOTE*:

Circles of Compasson and The Millionth Circle 
by Jean Shinoda Bolen, M.D.

*antidote: 1: a remedy to counteract the effects of poison. 2: something that relieves, prevents, or counteracts. ~ Webster’s New Collegiate Dictionary

 The Hundredth Monkey

An idea whose time has come depends upon a critical number of people embracing a new way of thinking, feeling, or perceiving. Once that critical number is reached, what had been resisted becomes accepted. What was once unthinkable, and is then adopted by more and more people reaches a critical mass, and then becomes a commonly held standard of belief or behaviour.

When an idea is ridiculed, especially when men discount the possibility and label it as illogical as well, a story to hold onto while continuing to work on bringing about a change is a powerful inspiration. That concerned citizens could be effective in ending the nuclear arms race between the United States and Russia was a ridiculed idea, for example, and yet people began to try and the movement grew, inspired by the idea of a critical mass examplified by the story of “The Hundreth Monkey” written by Ken Keyes and spread by word of mouth. Predicated on the intuitively grasped morphic field theory, postulated by theoretical biologist Rupert Sheldrake, it told the story of how new behavior initiated by a young female monkey spread through her colony and then was observed by scientists to now be done in all other monkey colonies on separated islands, without any means of direct influence. “The hundredth monkey” was the one who became the critical number, after which all monkeys now did this new thing because every member of the same species is connected to the same morphic field.

The 100th Monkey

A story about social change.

By Ken Keyes Jr.

The Japanese monkey, Macaca Fuscata, had been observed in the wild for a period of over 30 years.

In 1952, on the island of Koshima, scientists were providing monkeys with sweet potatoes dropped in the sand. The monkey liked the taste of the raw sweet potatoes, but they found the dirt unpleasant.

An 18-month-old female named Imo found she could solve the problem by washing the potatoes in a nearby stream. She taught this trick to her mother. Her playmates also learned this new way and they taught their mothers too.

This cultural innovation was gradually picked up by various monkeys before the eyes of the scientists. Between 1952 and 1958 all the young monkeys learned to wash the sandy sweet potatoes to make them more palatable. Only the adults who imitated their children learned this social improvement. Other adults kept eating the dirty sweet potatoes.

Then something startling took place. In the autumn of 1958, a certain number of Koshima monkeys were washing sweet potatoes — the exact number is not known. Let us suppose that when the sun rose one morning there were 99 monkeys on Koshima Island who had learned to wash their sweet potatoes. Let’s further suppose that later that morning, the hundredth monkey learned to wash potatoes.

THEN IT HAPPENED! 

By that evening almost everyone in the tribe was washing sweet potatoes before eating them. The added energy of this hundredth monkey somehow created an ideological breakthrough!

But notice: A most surprising thing observed by these scientists was that the habit of washing sweet potatoes then jumped over the sea…Colonies of monkeys on other islands and the mainland troop of monkeys at Takasakiyama began washing their sweet potatoes.

Thus, when a certain critical number achieves an awareness, this new awareness may be communicated from mind to mind.

Although the exact number may vary, this Hundredth Monkey Phenomenon means that when only a limited number of people know of a new way, it may remain the conscious property of these people.

But there is a point at which if only one more person tunes-in to a new awareness, a field is strengthened so that this awareness is picked up by almost everyone!

From the book “The Hundredth Monkey” by Ken Keyes, Jr. 
The book is not copyrighted and the material may be reproduced in whole or in part.

Read the whole book.

One hundered monkeys and tipping points — have you ever notice a time when a critial mass was reached around an issue you were struggling to transform? Have you been witness or participant to the birth/growth of justice? what were some of the key elements that fed the alchemy?

 

moving day

If you visited Just Alchemy before you will notice some dramatic changes, I think. All of the old posts are gone! or so it seems. I have actually moved them to a new blog space: MarysBookBlog.wordpress.com.

Talking about books is part of what I want to blog about for sure, but a space called JustAlchemy did not seem the right place to do that. Here I want to focus more on change and justice; more on stories — parable kinds of stories — and poems and other kinds of writing that are tellable and touching and that engage like a catalyst to evoke changes at the most elemental level.

So, here today is moving day, and a day of new alchemical changes!

 

Alchemy is about not waiting for the world to change

Just Alchemy?  sure. 

Just as in justice as in fairness.

Alchemy as in a process to transform matter such as turning base metals inot gold, so a process leading to paradoxical — transformative results.

For me, the alchemy of justice and human rights come together in stories, poems, myths and the principles and rules that guide our lives. So, here I will write about all of that, about those things that in some kind of way hint at transformation to a world that honors justice and celebrates  dignity and human rights.