Facilitation: 5 rules to live by

I don't want to set myself up as the grand mugwump of facilitation - 10 years in I've got a lot to learn, but I have learnt a few things over the years from study, practice (and sometimes painful experience!), and from watching others work their craft.  Here are 5 guidelines which I think are useful touchstones for any facilitator who works with individuals or groups to support awareness, learning, and growth.

  1. Trust the Process - some of us work within specific frameworks and processes in our facilitation.  There's Appreciative Inquiry, The Samurai Game, World Cafe, Open Space technology, Arthur Hulls' drum circle, 5 Rhythms Dance (the Wave), Dialogue (a la David Bohm), Way of Council, and any number of others.  Whatever framework you are using or even if you aren't using one at all and you are just holding an open space to support a group of people to share a conversation you need to trust the process.  Whether there is a formal process or not, there is definitely a process going on.  Human beings as individuals and groups have an innate wisdom which, given sufficient space and support, will surface.  I think the greatest value of many of the frameworks I have used over the years is to give my conscious mind a task to get on with (i.e. setting the structure) so that the rest of me can focus on just getting out of the way!  To use a favourite phrase from my seminary training "God does the work, I just make the tea."  This 'making of the tea' is a great way to keep my ego happy doing a task while the greater part of my being holds a space, simply open to what needs to happen.  In my experience there is a kind of underlying wisdom which some people call 'Grace' which will surface if only we make space for it.  Set up the framework, then get out of the way.
  2. Don't talk too much - this isn't just about the physical act of talking.  It's related to what I've just said about trusting the process: you've got to give people space to have their own experience.  For some of us who take on a role as teacher, facilitator or workshop leader it can be hard to remember that we don't know what's best for everyone in the world!  Luckily we don't need to.  Give people space to have their own experiences and you'll be surprised at what they'll create for themselves.  A well placed phrase can be the mark of a great facilitator (or teacher, or coach) but that well placed phrase should arise in a sea of silence!
  3. Don't try and make a 2 hour session into a 3 day workshop - most of us have been guilty of this at some point.  We get excited, all these people want to come and have this experience with us and we want to give them our best stuff.  Oh and there's that bit.  And I can't leave out this other bit too.  Oh and it needs to have a theme.  Except my favourite bit doesn't fit with the theme now so maybe a theme with a sub-heading...  You may be great at getting just the right balance of content but I still get over-excited sometimes!  If you are just starting out or if you ever struggle with this, here's a rule of thumb: (a) think of what you want to do, (b) cut out anything that isn't 100% relevant to the group, setting and any theme if you have one - even if you love an exercise that doesn't mean it is always relevant! (c) do half of what is left with maybe one short exercise kept in reserve for if things go faster than you thought (and this rarely happens).  If you are running a whole process that you can't structure in this way then just make sure you strip it back to the most essential components.  The core thing here is not to over-stuff your time.  One good process with space enough to reflect on and realise it's impact is better than 5 great processes half done and undigested.
  4. Participants are brilliantly stupid! - This is sort of a 2for1 point.  Participants should be generally considered to be way sharper than you could possibly imagine.  If you are hedging or trying to trick them, or have a hidden agenda they will smell it a mile off.  Seriously, just lay your cards on the table and be totally open about what you're going to be doing and why.  Anything else and they won't trust you or the process - or even possibly each other - they'll just be looking for what is going on 'behind the curtain' so-to-speak.  The balance of this is that when you are setting up an exercise or process explain things with utmost clarity, do so at least twice using different language each time and ask people if they get it (and mean it when you ask it - you really are checking they understand, it's not just for show!).  Describe it like you're doing the dummies version because anything you don't explain well enough will be mis-understood by at least 10% of the people in the room.  This kind of explanation is actually well worth rehearsing so you can easily set the exercise up and describe it a number of different ways without thinking about it.
  5. Trust the Process - I've said it already but it really is worth mentioning twice.  This is the key, and you may be seeing that all the others are just aspects of this really: Don't talk too much - let the process do it's work; don't overdo the content - choose the process well and then give it space; set the process up carefully and honestly and then get out of the way and let it do it's work.  If you take nothing else away from reading this blog post please take this to heart - trust...the...process.  In facilitation as in life you can't push the river.

May your lives and work be filled with grace and spontaneous wisdom.  Thanks for reading.

The Incomparable Jim Dodge

I have long been a fan of Jim Dodge.  He is a simply wonderful writer if not the most prolific.  I first came across his writing when I picked up his book 'Stone Junction' in a 2nd hand bookshop.  I loved it - it is an awesome tale of one young man's existence and the existence of the universe at the same time.  It includes some wonderful characters and is one long, very grand adventure.

The next step in my love affair with his writing came when I found his little book FUP.  It's about a duck, a man and his grandaddyy.  It is the most perfect book I have ever read (and I've read a lot!).  I get the sense that it is short because Jim Dodge knew exactly when to stop writing.

I read an interview with Jim Dodge and he called himself a Taoist-Dirt-Pagan.  I like that.

I have now just acquired his book of poetry 'Rain on the River.'  It is, once again, beautiful.  Mr. Dodge has not previously published his poems in a full book, having kept to the old format of publishing shorter 'chap-books' and releasing them locally as part of his modest goal to become "famous for a hundred miles."  In this age of global media coverage it strikes me that it might even be harder to be famous only for that hundred miles!  I guess I'm not doing him any favours spreading word of him in the UK!

Anyway, I thought I'd share with you my favourite poem so far, in the hopes you will feel inspired to investigate this man's gorgeous writing.  Fup is probably the best place to start, but you can't go far wrong.

Love Find - By Jim Dodge

 

After the Oklahoma City bombing

search-and-rescue dogs

were flown in with their handlers

from all over the U.S.

 

But when the dogs couldn't find

any survivors

they became disconsolate,

 

and after another day of nothing

but dead bodies,

if they'd even search

it was desultory at best.

 

So the handlers began taking turns

hiding in the rubble,

letting the dogs find them alive.

My Tao Te Ching - Chapter 1

One of the books I'm working on at the moment is my own version of the Tao Te Ching.  For those of you that don't know, the Tao Te Ching is the central text of Taoism.  It is thought to be the oldest complete sacred text dating back to something like 500 years BC and is said to have been written by a mysterious figure called Lao Tzu.  Whether Lao Tzu was a real person or is a mythical figure, no-one is sure and some say the text is an amalgamation of several philosophers writings.  I don't know about all that, but I do know that the Tao Te Ching is a wonderful text full of beautiful poetic subtlety (when well translated) and profound lessons about the nature of life the universe and... well, everything!

"So," I can hear you thinking "...why are you writing your own version of a profound, ancient Chinese text?  Do you even speak Chinese?  Who the hell do you think you are anyway??!!" 

All fair questions.  It is in the nature of translation work - especially in a language which is so different in it's nature to English (Chinese being made up of pictograms which have image-based significance as well as linguistic) - that the translator is not a mere technician swapping one bolt for another in the machine of language, but is an artist re-creating the original work in another medium.  Imagine getting a Picasso painting and then asking a contemporary artist to re-create it as a piece of music.  It's not quite the same thing but translation is closer to this metaphor than we often like to think.  There are some wonderful translators out there (one of my favourites is Daniel Ladinsky who has translated a lot of the Sufi mystics - check out his book 'Love poems from God').  There are also some wonderful translations of the Tao Te Ching - I've read about 6 or 8 cover to cover over the years, some many times, and dipped into a further 5 or more that weren't as good in my opinion.  To be clear, my opinion is based not on being a scholar of the Chinese language but on having studied and lived with Taoist arts for much of the past 10 years or so.  The ones that I feel really capture the essence of the Taoist outlook are the translations by: Gia-fu Feng and Jane English; Stephen Mitchell; and Ursula LeGuin.

There are some great translations out there... and I feel there's space for another one!  I wanted to write one in language that doesn't lose the wonderful sense of the mysterious but is in slightly more 'modern-friendly' language.  There is also, in the Taoist tradition, a great sense of humour and rogue-ishness.  The other versions of the Tao Te Ching seem to me to be missing this quality.  It's probably the case that the original text didn't have this quality so they are accurate translations.  None-the-less, I wanted a version with a sense of humour so as no-one else seemed to be forthcoming in writing such a thing, I thought I'd do it!  I've written the first chapter below for you to have a read, I hope you enjoy it.

The Tao Te Ching is written in 81 'Chapters' and each chapter is a kind of poem.  The first chapter is considered by many to contain the essence of the entire book.

My Tao Te Ching - A Fools Guide to Effing the Ineffable - By Francis Briers

Chapter 1


I'm going to talk about something

I'll call it Tao (which means 'Way').

By Talking about it I'm only going to confuse matters,

But if I don't,

This will be a very short book.

 

Even by calling it "Tao" I've taken something amazing,

Limitless

And wonderfully mysterious,

And reduced it to a 3 letter word.

 

Direct experience, no matter how confusing, is the real deal.

 

As soon as I give it a name it's just another thing

Like the toaster,

Or the train,

Or Auntie Maureen,

Or the Jelly mold...

 

Sometimes

When we let go of our need to pin things down

Our confusion can be very beautiful.

 

When we get obsessed with having all the answers

All we can see is the toaster.

 

Strangely: Beautiful confusion and the toaster come from the same place.

This place is called "The Dark."

It's so dark you can't see anything,

But if you want to understand

Then "The Dark"

Is the only place worth looking.

 

 

If you like this and you'd like to be kept up to date on this and other books I will soon be publishing then drop us a line and we can put you on the mailing list.  There is also a spiritual development course coming up in October which has a Taoist element and we will be offering other Taoist influenced workshops in the future - please do get in touch!

There is no first strike in Karate

This is the second of Gichin Funakshi's 20 principles of Karate.  This has often been interpreted as meaning that while Karate is primarily a form of self-defense (not offense), the true Karate practitioner will be so aware and so fast that as soon as they detect an attack, they strike with such swiftness and certainty that while both combatants move together, the Karate-ka strikes the winning blow.  I think this is at least a little shallow, and considering Funakoshi was a Confuscian scholar and deeply contemplative individual, I'd like to think he intended a deeper reading of it too.  So here's my interpretation...

There is no first strike in Karate

 What this means to me is that Karate is about relationship.  When I sit in a place of judgement I can say “you started it, it's your fault!”  or “I struck first, I won.”  But if I see everything as a form of interconnected relationship then there is no blame and no winner: somehow 'we' create the moment where conflict or achievement occurs.  Karate should be first and foremost an awareness discipline.  The teaching of 'self defense techniques' is, I believe, misleading.  There is the whole issue of what a fight really looks like (which is frankly very ugly) as compared with what is often taught (which is choreographed).  I have often seen people (including myself at times) walk out of a dojo with a greatly inflated sense of skill when dealing with 'real fighting.'  This is dangerous because this attitude will tend to make you more, not less likely to get into a fight.  It is important to gain a sense of physical self confidence, and some studies have been done that seem to suggest that career criminals instinctively steer clear of people who are grounded and centred regardless of their size or sex (these are cited in George Leonard's book 'The Way of Aikido').  So learning to be grounded and centred, to have sufficient physical awareness and confidence that your physicality does not say “victim” is an important learning and may prevent trouble in the first place.  The attitude that goes with “I can take care of myself” tends more towards some arrogance or even mild aggression – which is more likely to attract the attention of a certain kind of trouble-maker.  In these examples the 'first strike' has gone from being a physical act to an attitudinal stance.  Without necessaily being aware of it, in thinking 'I can take care of myself' I walk around projecting subtle 'what are you looking at?!' vibes.  I have been very fortunate to train with wise and subtle teachers (both physically and through reading some excellent books) who have encouraged me towards a deep kind of physical awareness rather than focusing on the fight.  I believe it is this kind of physical awareness which should be at the heart of what we learn in Karate (or any martial art for that matter), and is also at the heart of what I consider to be 'self defence.'  Even once someone seems to have engaged with us aggressively (which most commonly begins verbally), how we respond to that mentally, emotionally, and physically, can have a huge impact on whether the situation escalates.  In this way, there is no point we can call the 'first strike' because every situation is an environment where many subtle forces are interacting moment to moment.  This interaction begins at the subconscious level so the more aware we can be of what is going on in ourselves, in the world around us and the interface between the two, the better we can become at ensuring a first strike never becomes necessary (whether that 'strike' as an act of aggression is physical, mental or emotional). 

          The Kanji (Japanese writing) for Budo which means 'warrior way' is made up of 2 other Kanji:  one which means 'halberds', the other means 'to stop.'  So the root of the warrior path is to stop combat happening.  This gives us a different idea of what it means to be a warrior than most of the popular films portray for us, and it is from this perspective that I interpret  Gichin Funakoshi's second principle.  With this at the heart of our understanding of the warrior way, we become warriors of compassion, warriors of peace.

3 Cultural Learning Styles: Linear, Cyclical, and Holistic

Over the last 15 years I have been blessed to have studied with numerous excellent teachers in a variety of fields of learning and educational settings.  In that time, with those teachers and in those places I have observed 3 key approaches to teaching and learning which I have not seen described elsewhere and I thought may be useful to others as they consider how they are going to teach something or how something is being taught to them.  I have made use of my understanding in these ways of structuring learning in the courses I have run over the years and have found them to be excellent ways of pinning down the best large-scale structure for a course either becuase it will match what the students are used to in terms of learning, or so that the structure of the course itself is part of the teaching - challenging the students to engage in a new way of learning, thinking and being.

The 3 styles are Linear (or modular), Cyclical (or spiral), and Holistic (or 'master key').  The first style, Linear seems to me to be the primary way of teaching and learning in Western culture and is therefore (rightly or wrongly) the most common method used and the most widely recognised method in terms of creating qualifications.  The second style, Cyclical I discovered first when studying shamanism and I would suggest is the traditional method of teaching and learning in tribal, indiginous cultures around the world.  The third style, Holistic I encountered while studying Japanese and Chinese martial arts and I would say was the most common way of teaching and learning in the Orient and possibly India (I say 'was' because Western methods of teaching and learning have become much more common in both Japan and China in the last 100 years).  There may be other places where any of these styles of learning and teaching have been common or even originated, I am making an 'educated guess' about their origins and regions of application based on my experience and observation, this isn't an evidenced scientific paper!  So, that gives you a bit about the background of these approaches, now let's sink our teeth into each of the styles in turn....

Linear

This is the style most of us will be most familiar with and will probably have grown up learning within.  Learning progresses from 1 step to the next, to the next, and you need to start at the beginning in any area of study.  Progress is measured by how many steps (or modules) you have completed along the path and completion of a module usually entails some kind of test or examination on the knowledge you have gained so far.  Each step along the line of development is discreet and well defined and there are key things which should be learned at each step before progressing to the next level or module.  People are valued based on how many steps they have taken along their chosen path and being an expert in one field is more commonly recognised and valued than being midway along several lines of development.  A 'jack of all trades and master of none' is less valued than an 'expert.'  An old person who has only studied 2 modules is less valuable than a young person that has studied 10.

Cyclical

This teaching and learning style is less familiar for most of us.  The most common teaching tool is the circle or wheel, often referred to in shamanic teaching as a 'medicine wheel.'  The learning is modeled on and usually associated with the turning of the seasons during the year.  Other common correspondences which are used to 'anchor' certain learnings on the wheel are the cardinal directions (North, South, East, West), and the 4 elements (Earth, Air, Fire and Water).  Incidentally, it is commonly assumed that because many of the Chinese (and oriental generally) systems use 5 elements that they haven't evr used the 4 elements more commonly referred to in Western culture and most indiginous cultures, however, I have found instances of oriental systems pre-dating extensive contact with the West which use the 4 elements.  Whichever correspondences are used the mirroring of the cycle of the year is the common factor.  In terms of how this is reflected in teaching and learning, it means that just as we pass through the seasons every year, our learning will pass through these same areas of study repeatedly over time.  Your learning therefore spirals continually deeper with every cycle you are part of.  While the student may be put through initiatory experiences at various stages along the journey of learning, these are not assessments in the same way that the linear style of learning uses them.  That is one of the most common confusions in Westerners being educated by cyclical means.  The initiations are experiences to be lived through.  There is rarely a 'well defined learning outcome.'  The lesson that the experience has for you is personal to you and cannot be judged or assessed by another person.  Similarly, what is learned as we cycle around the wheel of learning is what is there for us that time around.  We will come back to essentially the same lesson on the next cycle so there are no 'begginners learnings' or 'advanced learnings' as such.  There are the learnings you get this time, and there are the learnings you will spot next time, and there are some learnings it will do you well to face more than once.  If you keep going around the wheel long enough you'll see it all eventually.  Just like learning about gardening, you can only learn winter lessons in winter and spring lessons in spring, and what you don't pick up this year you might spot next, or the next, or the next.  Where this mode of learning and teaching is used people are valued by how many times they have been around a cycle.  Of course if you have not been engaged in a particular course of study then you won't have even begun the cycle for that area of knowledge no matter how old you are, but old people are innately valuable because they have been through the cycles of life many times.  While younger 'experts' who have seen several cycles of their area of expertise are very valuable, in terms of the cycles of life, no-one has seen more cycles than the oldest person.  The nature of this method of learning and teaching means that just by the fact of having 'been around the block' a person has something worth listening to and learning from.

Holistic

This is the most alien style of learning and teaching for Westerners.  It involves a huge amount of trust on the part of the student as much of the learning will be done 'blind.'  There are often ideas of 'Mastery' in this approach to teaching and learning and the teacher will typically be someone who exemplifies the skills they are saying the student will learn by following their method.  For students engaging in this approach to learning it can be vital to see some of the Master's other students and see if they are progressing under the Master's tutelage as some people can do but not teach what they have seemingly mastered.  The teaching and learning is made up of bodies of knowledge and practice which often don't have immediate application (or at least, not obviously to the student).  Even if there is some clear (ish) connection between what you are learning and what the teacher can do, there is usually some significant leap to be made between learning the technical skills and applying them in any way that resembles the teacher's skill.  All of this means that there is a strong tendency to deify the teacher.  In reality this only creates a mindset which makes you even less likely to mature into your own sense of mastery as you make them 'special' and yourself 'ordinary.'  Some unscrupulous teachers encourage this disempowerment of their students either unconsciously to bolster their own ego, or deliberately out of a paranoid need to control their educational legacy.  The piece that is needed to make best use of all the seemingly unconnected knowledge that the student acquires is a 'master key.'  This will be a core body of knowledge which gives context to what the student has been studying all along.  "Why not give the master key up front?" you might ask.  Well, some teachers do, and in some systems that works really well.  It can help the student to have enough of a concept of roughly where they are going so that they find it easier to trust the teacher even when the body of teaching seems a little strange.  However, often, without having the experience of living through the learnings of the system the master key will have very little meaning to the student (or prospective student).  This is, I believe, why some teachers using the Holistic teaching modality will keep the master key to themselves until they deem the student ready to have it.  Otherwise it is 'casting pearls bfore swine' so-to-speak.  For me personally, I'd prefer to give people the key, and keep giving it to them until they understand it's value.  I feel this approach makes the student less likely to put me on a pedestal as a teacher (if anything they may think I'm a little strange or even dim for keeping telling them this obscure bit of information or harping on about the same thing all the time!).  This system of teaching and learning typically has many small tests along the path and some would see every lesson as a small test.  Ironically then, people are valued not necessarily for a particular skill set or measured and tested proficiency (although there is typically a level of skilled mastery which is observable in a respected educator in this style), nor are they valued just because of years in the practice (although that is more important here than in linear learning cultures), a practitioner's and teacher's value is largely determined by whether or not they have received transmission of the full system.  In simple terms, do they have the master key?  As you may have spotted, depending on the teacher's approach, any monkey 2 weeks into training may have been showed and even thoroughly taught the master key, but whether you know it and whether you've really 'got it' are 2 very different things!  One way to spot if this is the case is if the entire system is expressed in every part of the system when they perform it.  What I mean by this is that when they perform even the most basic techniques or methods of the system, their performance is invested with the depth of learning engendered by a full embodiment of the whole of the rest of the system.  If you don't know the system intimately yourself this can be very hard to percieve.  This difficult to define level of qualification is, I think, part of what makes this approach to learning and teaching so difficult for Westerners to get a handle on.  Coming from our background of linear study it is hard to quantify or equate the knowledge a teacher in this style has, and this is further confused by the potential for someone to claim 'full transmission' and be a charlatan.  After all, how do we measure them up?  How can we gauge their veracity?  With our linear tools we can't so it is easy to either deify all who make such claims or declare all such teachers baseless charlatans.

In case it helps to have a reference: my Warrior Leadership is taught using a Holistic learning method.  That doesn't mean it is baseless nonsense(!), or that I am claiming to be a 'Master' but the model which you can see on the Warrior Leadership page is the matser key (so to speak).  It probably doesn't mean much to you on the page and is difficult for me to describe in a satisfying way.  However if you come on a workshop and live through the exercises, while no one exercise will explain the whole model, the exercises are given context and a framework to 'hang from' by the model.  As a whole body of learning it is coherent but any part alone doesn't give you much.  There is no 'basic paper' to study which will give you any real understanding of the system.  Also, there is no one starting point or ending point.  There is no basic skill and advanced skill.  All aspects of it can be explored as a beginner or as an advanced student.  The study of the subject is the study of the whole.

Conclusion

I hope this has given you some insight into these different methods of learning and teaching.  If you would like to know more then please get in touch and I can do my best to help deepen your understanding or run a course to teach how to consciously enagage with each of these styles and how to skillfully apply them under different circumstances.  From the point of view of each approach the other approaches look crazy.  They are profoundly different approaches to learning and teaching and each has its place.  The key is understanding what style you are learning within so you can fully immerse yourself in the learning rather than getting confused by the methodology.  Or, on the flip side, it is about assessing a group of students and gauging which style of teaching will give them the right balance of familiarity and novelty to challenge them to grow, but not freak them out!

Enjoy your adventures in learning out there!

Karate begins and ends with 'Rei'

Gichin Funakoshi, the father of modern Karate defined 20 principles of Karate.  There is much debate in the hard-core Karate fraternity about how true to the original form of Karate Funakoshi was, and others have questioned how great a figher he was when compared with the likes of Kano (founder of Judo) or Ueshiba (founder of Aikido).  However, whatever we think of  Funakoshi's physical prowess, I consider him a true Warrior because of his commitment to his Way - his Do; and because he was a great philospher and teacher.  He was a Confucian scholar and, as was the case with many of the great martial teachers (including Kano and Ueshiba) he sought to teach his students a harmonious and compassionate way of life, not just a physical skill.

I wanted to 'unpack' the 20 principles of Karate so that they can be applied to the whole of life and not just to Karate.  I will do this 1 at a time and will drop them into this blog over the coming weeks and months.  Here is the first:

Karate Begins and ends with Rei

Rei is the word used to denote the formal Japanese bow that you will see a lot in traditional Dojo's (Dojo is the name for a training hall and means 'place of the Way').  Rei also means respect.  Karate classes literally begin and end with a bow, as do all engagements with an opponent, but what I think we are being reminded of here is more relating to the symbolic aspect of this practice than the literal.  The constant bowing in martial arts classes can be seen as just cultural garnish, keeping the art 'Japanese flavoured.'  However, I see it as a vital part of our practice.  Bowing is a practice of humility.  We are bodily offering deep respect and gratitude to whoever and whatever we are bowing to.  I say whatever, because traditionally the Dojo would have had a shinto shrine which would have been the first and the last thing we would bow to.  This shrine was, amongst other things, the home of the spirit of the land and building it was in.  As such, when we bow to this shrine, we are offering our respects to the place we are training in, and in my mind, this also means the land itself.  Indeed, with Shinto being a religion which recognises many spirits of nature, I think that this respect would traditionally have extended out to the land and the natural surroundings.  This reminder of respect for our environment is perhaps more important now than ever.  With the damage that has been done and continues to be done to the natural world, we must bring this awareness to every day of our lives if we are going to leave an inhabitable world for our children and their children. 

          The other bow that comes at the beginning and end of the class is to the sensei.  They are the teacher but with some subtle differences.  Sensei means 'one who has gone before' so it is someone who has walked the path we are setting our feet on so they can help us find our way safely and can set the pace so that we are constantly challenged.  Of course it is important to respect our teachers, but also, my feeling is that when we bow to the outward sensei, we also have the opportunity to bow to our inner sensei.  There is a part of us which is naturally connected to a deep wisdom and it is this part of ourselves that makes our learning possible as much as any external teacher or guide.  There is also the opportunity to remind ourselves to be grateful for all our teachers, even the people and events in our lives which are difficult.  It is a reminder that all experience has something to teach us.  

you

          So when we bow, when we rei, we are physically reminding ourselves of our gratitude for the beauty of the world around us; the challenge and learning offered by all of our opponents in life (internal and external); the humbling wisdom which lies in the teaching we receive from others and ourselves; and we are reminding ourselves to bring the quality of respect to every moment.  Gratitude, humility, respect:  Karate-do begins and ends in rei.

You don't need to go to a Karate class to practice Rei.  If you have a meditation practcie you can begin that and end it with a bow of some kind and bring this awareness to your practice.  If you don't have a practice already then you could take up bowing as a practice.  It only takes a few moments and it is a wonderful way of bodily invoking these qualities of gratitude, humility and respect.  So, maybe when you first get up in the morning, or when you enter and leave your house or living room you could take a moment to centre yourself and make a really conscious bow.  Remember, you are bowing to the world, your immediate environment, yourself as you are, the 'master' that lives within you, and all those opponents you have faced and will face who are teachers for you if only you can discern the lesson.

 

First post: What does this Soul long for?

I have prevarricated.  Some of you may know what that is like.  I have been busy - that's true, but more than anything I have been wrestling with what my first post should be on this blog of mine, this new venture in internet communication: What is sufficiently substantial and representative of my intended writing to come to take this pride of place as the first thing I write here?

I don't have an answer to that.  While soul and spirit and heart-focused living are all definitely part of it; and 'human business' as my friend Mark Walsh describes it is also connected to what I want to write here; and Warrior living is at the heart of what I am offering in many of my workshops; it is all of these things and none of these things and something else as well.

So, it will be what it is and perhaps others will define it for me as it forms.

For now, instead of only offering you my prevarrication, I offer you a poem.  It is a wish, for my own soul and perhaps it will resonate with yours as well. 

 

 

What does this soul long for?

 

Love

Love

Love, Love, Love

And Loving

And Loving

And Loving

And longing's end

With space to grow,

And flow

And support

And manifest safe reality

Held

In the hands of Mother Earth

And in the hearth of my own home

And own work

And knowledge of integrated expansion

And magic

And continued learning

In enjoyment and immersion and pleasure and recognition

And tactile, rolling, tumbling fun

And walk, walk, walk

The sea

Hills

Shore

Rising

Woodland waves

Hand-in-hand

Heart-in-heart

Sharing

Wonder-eye-sparkle connection

Without and within

And everything done

And everything yet to do

And

Adventure, adventure, adventure!