Episode 3: ON INNER RESILIENCE
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In this episode ON INNER RESILIENCE, we hear four voices share how they maintain inner equilibrium. Firstly, we learn about nature-centred mindfulness practice from Ajay Rastogi, at the Foundation for the Contemplation of Nature in the Himalayan village of Majkhali in Uttarakhand, India. Then you will hear Egyptian conservationist Noor A Noor, who describes his own personal path into mindfulness – through his experiences of the 2011 Egyptian Uprising. Then Judith Schleicher explains how daily meditation has helped her with her conservation work, ever since she attended a 10-day Vipassana retreat in Peru in 2011.
Lastly, we meet Christoph Eberhard, legal anthropologist and practitioner of the Chinese and Indian traditional arts Ta Ji Chuan, Qi Gong and Yoga. Christoph believes that dialogue is at the heart of meaningful transformation- dialogue with oneself, with others, with nature, and the beyond.
Hashtags to copy: tracesofnorth, Deep ecology, Arne Naess, arnenaess, deepecology, ajayrastogi, nooranoor, judithschleicher, christopheberhard, ecology, conservation, resilience, UNSDG, The Nordics, decolonisation, transformation, bioregionaldevelopment, peace dialogue, sustainability, climate crisis, biodiversity, global challenges, society and culture, monikakucia, danielwahl, helenanorberg-hodge, satishKumar, extinctionrebellion, climateuprising, sitikasim, ajayrastogi, tanyakimgrassley, Sweden, swedishstyle, tomasbjörkman, karmaura, judithschleicher, universitycambridge, davidattenboroughhouse, cambridgeconservationists, egypt, ajayrastogi, mindfulness, foundnature, christopheberhard, peacedialogues
For translation into Spanish please click here.
Transcript episode 3: ON INNER RESILIENCE
Welcome to Nordic By Nature, a podcast on ecology today, inspired by the Norwegian philosopher Arne Naess, who coined the term Deep Ecology.
Naess used the term ‘self-realization’ to indicate a kind of imagined perfection, a process, and a goal for both for the individual and for community. This podcast: On Inner-Resilience combines Naess’ idea of Self realisation with a view of human equilibrium, but it should only be used if it includes a sense of inner joy and benevolence to the world. It can be defined by a number of characteristics:
Number 1. Inner Resilience is meaningful and desirable, but it can sometimes be painful. It is not synonymous with comfort. It is a process of spiritual maturity, where a person acts more consistently from themselves as a whole.
Number 2. Inner Resilience is a continuous process. It can be achieved through knowledge and learning, but it demands a consistent practice that includes the cultivating, communicating and sharing of compassionate values.
Number 3. Inner Resilience evolves new types of skills that are needed for transformation; including Empathy, Respect, Humility, Consensus-building, and Co-creation.
Number 4. We are constantly changing and cannot be separated from the planetary processes that we are part of. Our own health and wellbeing cannot exist at the expense of others, nor the biological or cultural diversity that is the nature of life.
Ajay Rastogi will begin by introducing the secular, nature-centred mindfulness practice, that he developed and teaches at the Foundation for the Contemplation of Nature in the Himalayan village of Majkhali in Uttarakhand, India.
Then you will hear the words of Noor A Noor, an Egyptian conservationist at the University of Cambridge who describes his own personal path into conservation and mindfulness – through his family, through music, and through the traumatic experiences of The 2011 Egyptian Revolution.
We will then hear Judith Schleicher. Judith explains how daily meditation has helped her with her conservation work, ever since she attended a 10-day Vipassana retreat in Peru 7 years ago.
Lastly, we meet Christoph Eberhard, legal anthropologist and practitioner of the Chinese and Indian traditional arts Ta Ji Chuan, Qi Gong and Yoga. Christoph believes that dialogue is at the heart of meaningful transformation- dialogue with oneself, with others, with nature, and the beyond.
This podcast is designed for you to listen with headphones.
I hope you can make some time to simply enjoy listening.
Hi my name is Ajay Rastogi.
And we live in the village of Majkhali. It’s in the state of Uttarakhand, in the Indian Himalayan region.
And it’s about 400 kilometres north of Delhi. And we overlook the high Himalayas. Many 6000 meters high peaks from maybe. I have been an ecologist and an environmentalist for a large part of my life.
The fact that we are unable to make big changes in the society which are needed for sustainability required that we also relook at the approach that we have taken so far in the environmental movements.
So, for that reason I was thinking what can be more transformative than a meditative practice, which can be done in nature.
Meditation is being considered as the methodology for inner transformation.
The contemplation of nature is done in a natural surrounding.
It’s a multi-sensory experience.
It helps because we are a biological organism and, therefore we have an inherent drive to connect with nature. It’s kind of we are genetically wired, so it is not that abstract as many people find many other meditative practices to be. So, it is a good beginning.
People can begin with it and then get to deeper levels of meditation whichever part they want to follow. But meditation in nature contemplation of nature is definitely an approach which can be done on a daily basis and it leads to that level of tranquillity and gives us the benefits of the meditation the compassion the kindness and the deeper connection to the natural law as well as to the social community around us.
At about 23rd minute a tranquillity factor causes deeper trigger or physiological relaxation. Which brings the body and the internal chemistry, in a much more regulatory and balanced way.
That’s called the relaxation response, and that’s what we are trying to achieve, also at the physiological level besides the psychic and other benefits, that the meditation will bring.
So, as we sit and observe with a soft gaze
One may not have access to such landscapes so it can be done indoors.
And it can be done with very simple objects of nature, then following the three steps of native contemplation that we have designed.
So the three steps simple three steps is observe nature with a soft gaze except with gentle detachment and send love with sympathetic attention.
Observe nature with a soft gaze, we accept the gentle detachment remaining. Not interested in finding details. Of course, the mind would wander here and there but as soon as we realized that we have gone further and drifted we can come back to observe nature with a soft gaze.
One additional element which is a very important element of Need contemplation practice is to let go and this happens by just as we sit down and begin our contemplation, we send love with sympathetic attention, we just remind ourselves of the gratitude the feeling of gratitude. And then we sit, observe softly with a gaze, and continue a gentle detachment.
The let go is not to make any judgment about where we are What are we doing. And this is a step which is a transcendental in nature and therefore it is very therefore itself a fundamental aspect of the practice that we are able to somehow transcend this call of judgment and thinking mind at least for a little while.
Noor A Noor:
My name is Noor Noor. I’m a twenty-eight-year-old Egyptian doing a masters in Conservation Leadership. Before coming to Cambridge, I spent the last 7 years managing Nature Conservation Egypt which is an NGO, working on the conservation of habitat species and local communities.
Growing up I I was a child of the city. My parents Were very active for social justice and for political rights and economic rights. However, they didn’t bring me into nature… it wasn’t part of my upbringing.
In 2011, Egypt saw one of its most incredible yet traumatic uprisings where hundreds of thousands of Egyptians went to the street to call for bread, freedom, and social justice. And obviously everything that stems from those three components.
As a result significant changes came about some of them were for the better but lots of them were for the worse. We were met with huge violence. Met with huge violence from the people that were in charge at the time specifically the armed forces or the army.
There was constant conflict between protesters that are calling for a complete transition to a more democratic,
Human rights-oriented government. And as a result…There was heavy persecution and Egyptians still remain heavily persecuted by the state.
Throughout 2011, myself as well as hundreds of thousands of other Egyptians who were taking part in these demonstrations, had to run for their lives. More than enough times.
To realize that that that life isn’t really as it seems once you’ve actually had to run for your life.
I had went from always being prepared to sacrifice myself for the cause to realizing that I am actually more useful let’s say, if I try to survive, and part of that realisation came the by spending time and nature for the first time.
I was spending a significant amount of time in nature and learning about nature and teaching nature as well as conserving nature as a part of my new jobs that I had assumed in 2012 and by spending more time in nature.
By understanding nature more I ended up understanding myself more. Bit by bit I ended up encountering mindfulness.
Which at the beginning I hated as a term because I felt it was very counter intuitive. The more I read up into mindfulness the more it really resonated. On a theoretical level, on a political level, and on a personal level. By spending time in nature by understanding how it works, by letting oneself be inspired and be healed by nature; That in itself is a mindful process.
Essentially one had encountered so much physical and emotional trauma in that one year whether inflicted upon myself or even worse seeing it inflicted on those that I cared about or even those that I did not know. But we share the common political ground. Accumulated traumas from that still are carried by myself as well as thousands of others to this day.
There’s no romanticisation of revolution there’s no romanticisation of Conflict and uprising. But I am absolutely grateful… because of how I ended up having to respond to these traumas.….. even politically How to better see how we can…be better as a holistically as a planet…. Get through the inevitable crises that we are facing and will continue to face at an exponential rate in the future.After the 2011 uprisings I was adamant on working in the field and I ended up getting a job managing an NGO working in nature conservation as well as working with a company that does educational environmental tourism and it’s a company called Dima. It made me aware of certain dimensions relating to our survival to relating to sustainability relating to the battles that we are trying to fight for justice.
I realized the importance of of Nature, and of the natural resources that we depend on.
What many people are realizing now is that all political and economic and even social dynamics relating to us as a species to us humans as a species are directly or indirectly related to our relationship with surrounding nature. The fact that we continue to separate ourselves from the things that keep us alive. Starting from our food all the way to even the air that we breathe in the oxygen that comes from that comes from other living beings and other habitats on this planet.
Our separating ourselves from the nature we depend on, is at the heart of some of the existing conflict over resources, as well as the trajectory that we’re taking towards the collapse of the systems that support us.
Political ecologies is excellent as a term in encompassing this. It says that…Whenever we look at nature and its resources, we need to think about the political, social and economic structures that govern nature. If we’re going to talk about its conservation.
And at the same time, if we’re looking at development; We need to think about the ecological processes that support. These social processes.
To be honest, we’re all implicated.
The phone that I’m using now to speak with you. About sustainability the components that were used to make this phone are not sustainable. The coffee that I am sipping on at the moment is is it supposed to be ethically sourced but in the end, it’s probably come from somewhere very far away. That in itself, we’ve become so dependent on these things.
Back when I was 15, my father was imprisoned by the Mubarak regime. Or The regime that was in power in Egypt for 30 years. My father was sentenced to four five years in prison. At that time, I remember specific telling myself things like alright. You have a minute to feel whatever you want to feel
And then as soon as that minute’s done. Switch it off. Switch it off, go back continue about your day don’t revel in your head, just move along and I remember being 15 and telling myself these things. And while obviously that might not always be the best solution. I remember forcing myself to just to be able to disconnect from the anxieties and the fears in my head.
To be able to just continue to function. Ten years later when I found myself…. Acknowledging my anxiety for the first time, I realized that I’ve been breathing wrong my entire life. We’re not taught how to breathe when we’re kids no one tells you to breathe through your stomach when you’re a child.
In my last year of university I was I was studying political science and law and then my last year I got involved in a music project that made music out of garbage.
So recycling and upcycling waste to make music and to raise environmental and social and political awareness using it using music as as a means. That music project introduced me to the people that I ended up working with for the years to come.
I’m Judith Schleicher. I am a postdoc in the Geography department here in the University of Cambridge and I also work together currently as a consultant with U.N. Environment world conservation monitoring centre. I’ve always been interested in tropical forests the diversity the people who live there the cultural diversity biodiversity everything and trying to protect that and also understanding people and the relationship with them better. When I was doing my PhD I started meditating a lot and then when there was opportunity to work on the relationship between nature and people after my page that just seemed to bring all these things together.
From this location what we can see is concrete and a parking lot. And you know if that’s the environment people grow up and we even get less connected with age I think that not only has a very negative impact on our passive development in our personal growth and our society but it also means that in the future we might care even less about what we have left. I think what is particularly important is that we also look inwards we need to think about ourselves our own well-being and work on making the changes from within. And then we can make changes beyond that. And so I think those are the kind of things that really need to be part of our education system how we grow up. What are the things that really matter in our lives.
Children spend so much time in schools being taught so many things that are just involving our intellect in terms of thinking about it but they don’t really think about how do we build emotional resilience how do we think about our wellbeing how do we think about it own mindset. Really taking care of that is so important. And if we could make that a fundamental part of a person’s life when they grow up from where they grew up I think that would be a huge positive change.
I would love to see for example mindfulness a meditation being part of the normal school curriculum and then people start thinking about what is it that matters in my life. And what are the things that are important.
We really internalize all of those things and then we can also have the discussion at a much broader scale. As a community scale to society scale as a national scale of which the direction we want to go into. But it really has to start at a personal level. So. Many people are not familiar with it and they don’t really know what it means. They might as you said for example Buddhism whether they have religious connotations when it doesn’t have to.
It can be secular. Nothing to do with religion. Spiritual doesn’t mean that you have to but even one specific religion. It can be really challenging to work in conservation because you’re always fighting an uphill battle. Basically you’re always confronted with bad news and also the way often we talk about it is in a very negative way.
I was improving my fieldwork and lots of things were going wrong. And then my friend said who’s been meditating for a very long time. She’d started when she was a teenager and she said oh there’s this meditation course. Ten-day silent course coming up, and in Lima where are, It’s like why didn’t you just do it? I was like sure I’d never thought about what meditation is or anything.
So I was like Sure. And then one night I said I was like Why would I do that.
I just did this 10-day course without knowing anything about it. I didn’t know what meditation was. I had no idea what I would get myself into. I was amazing experience life changing. I mean in a 10 day course you go through so many things and ups and downs but every minute you put into it it’s worth it. I had so many positives but the strongest one was definitely this sense of inner peace that I’ve never felt that way before.
Not only just knowing but really feeling that happiness or contentment has nothing to do with anything external.
And of course, that’s things that we might intellectually know but really feeling it is a very different things and experiencing it. You know of course there is always daily struggles of internalizing it. And that will continue that knowing that is a very big gift to experience. I’ve done a few of these courses and every time at the end it’s just so nice when you haven’t talked for while.
For 10 days as your mind is just so focussed and so clear and you realize how we are impacted by all this chatter and so much information being fed into our brain all the time you really realize what the impact is. As soon as you start talking your mind just goes crazy.
One very important first step is awareness. So you know when you’re saying that you feel you become more sensitive but maybe you’ve just become aware of something that was always there as just that before you weren’t aware of it. So that means you couldn’t look after your body in the way that it needed attention maybe otherwise. You know. The same processes might have gone on is just that you wouldn’t have been aware of the impact it had on you. I mean I can totally connect with what you said about nature providing that space where you can develop all these things. Many of the things that I experienced through meditation of I guess they just came naturally in nature before. If I sit in a forest which is the environment I love, I feel never alone. I can feel alone be surrounded by lots of people are being in a non-natural environment. But I will not feel alone if I’m just in a forest and just being. Whereas in our society we always tool we have to be productive. We have to be doing we have to be doing things. It’s much more healthy to move away from that at least some time and just be be it with nature or be it with other people. And that is what ultimately creates contentment and happiness from within. And Nature provides the natural space for doing that.
Your mind is just in the moment.
The meditation course where I was helping over the years, so I was in the kitchen we were cooking 430 140 people. Which is it can be very demanding because you know cooking for so many people and very strict, strict time slots is probably what many people would call a stressful environment with people I’ve never worked together with but they were all meditators and they’re all aware or at least much more conscious about these things. And it was not only a work very well it was also good fun and we were great teamwork. So, if I could translate that into my day to day world everyone would be amazing.
I started meditation 7 years ago. I meditate daily at least one hour a day sometimes more. I mean it makes a huge difference to my day to day life. And it’s also made a huge difference of how I probably think about conservation.
Before I started meditating all that gloom and doom rhetoric sometimes can be really disempowering and make you feel just really difficult to think that you can really make a positive change in what if you don’t.
So that is very difficult sometimes to grasp. With meditation I also had a sense that you know we’ll be fine eventually, and nature will be able to cope whether humans were kept to cope. That’s a different question. I guess yes it made me more peaceful from within that I can do whatever I can in my possibilities to fight for a more just and more environmentally sustainable world. But I can be fine with whatever happens.
I’m Christopher Eberhard… I’m Austrian. Now, I’m based in the South of France, Archachon.
To put it in a nutshell like my whole life has been devoted to, um, I would say a quest for peace, or harmony; a living harmony.
So, it manifested on the one hand, let’s say more social sciences. I had a career as a legal anthropologist, between Law and Social Sciences, trying to see how we could live together in a more dialogical way, understanding each other and harmonizing each other a bit better.
And then the second aspect was like dialogue with inner dialogue and with nature and that especially expressed itself in my interest with the traditional arts especially the Chinese Internal arts and Indian arts like yoga.
For me like this inner resilience would be in this question of dialogue.
Dialogue is listening but it’s not only listening with your ears it’s listening with your heart. And even more than that is listening with your soul.
We can experience that in our very, very day to day experience it’s just like taking some time not starting to speak immediately taking five minutes or 10 minutes just to harmonize, before doing something.
Just letting the mind settle, being rooted in a certain way.
Sometimes people don’t want to do it, they say they don’t have time to do it, but actually just this sitting quietly, calmly, in a certain way completely changes the whole atmosphere.
And if you do it, you would find that people are much, much, more open to real dialogues, to listening to each other, to really sharing their experiences, than if you do it without that quiet time at the beginning.
So, you start to dialogue with another human being. Really dialogue, in the sense that you really wanted to listen to that person, and you, you let yourself be challenged, by maybe the world view that he presents or the sensitivity that he’s expressing.
While it may on the one hand be enriching, but sometimes it may be very shocking. You know. We, we may not really want to hear certain things, or we do not really hear certain things until we have heard them back a hundred times and then suddenly you’re like “Oh wow. There was something deeper than I thought.”
So when this happens it’s, it’s a kind of a challenge, also, some that leads to a second kind of dialogue which is the dialogue with which I call with ‘oneself;’ you start to become aware of what our, let’s call it invisible horizon of action and living things.
And for that actually we need the dialogue with others, because otherwise we can never become aware of our own personal window. And then when you start to deepen this dialogue with others and yourself by listening more to yourself. You also start to realize that actually you are connected to the nature all around you.
That in a certain way, once the sensitivity to listening has been opened up, well, you start to listen to the trees to the sun then the flowers to the to the clouds, in a certain way they talk to you.
If you want to listen, first you have to empty yourself, and then everything come and talks to you. The dialogical aspect of nature which starts to unfold. So, it’s a dialogue with oneself, with the others with the nature. And then there’s this other dimension which I call like beyond, whatever you want to call it, you know, these things which are beyond words and you cannot really express it, but which is also there.
Sometimes, when we talk about inner, we kind of separated or distinguish it from outer. For me, I would rather say that the experience of also entering in yourself, or entering in dialogue with nature or with the beyond, is more a process of creating links, where there was more links you may have had an idea of a feeling of separation, you know, you’re feeling separate from the others, and you’re feeling separate from nature.
Nature is more objects which are outside; the second world of objects. It’s not living reality.
Even some people… who just see them like objects and some robots which there, which behave in a certain way, but they’re not really persons that we interact with.
And the same thing with ourselves, and we may even ourselves not really…. We do our work. We do our things when our routines. But are we really considering ourselves as another living subject, as such.
There’s four dimensions —and you can start from any of these dimensions.
If you’re somebody who has been growing up in a very natural surrounding, maybe your first dialogue starts with nature. Some people they’re shepherds and they spend lots of time alone for months in the mountains. So probably for them the first kind of dialogue which would start is more like a dialogue with nature, and then the dialogues may come.
For people like me and more like a city person. And so, it’s more confronted with people at the beginning, you know. But the important point is to say that for me all these dimensions are always there. At the moment when we start to open one of these dimensions, dialogue of one of these dimensions, little by little we start to realize how everything is much, much, much more linked together than we ever expected.
It’s not just it’s always easy to go someone see what they don’t have is they don’t have that they don’t have that they don’t have that, and just construct them like the inferior version of yourself, but they can do the same thing, because from their point of view, you don’t have this and don’t have that and don’t have that and so on.
Wouldn’t it be more interesting, instead of trying to fill the other with your own projections, and your own ideas, to just listen, open up and then maybe discover all the plenitude the ‘other’ is. I just started to realize that our lives generally speaking sometimes very often a void to be filled.
You know, we, feel that we have to have a certain social status and we feel that we have to on a psychological level we want to achieve certain things and economical level, which is wonderful, as long as it is not something we just do because we need to fill our lives, and at the moment that we dare to maybe step back a little we may just find out that life is actually very rich and well these things may be happening without us trying to push too hard.
Plenitude means you start to realize all the relationships that you, you are knotting together, through your being.
Just like you have a physical body, considering like a modern western science, we are actually really children of the stars. I mean that is …all the elements that we made of are made in the stars, so we have actually a relationship with them.
So, we have this physiological level, but then we have our emotions, we have our feelings, we have our thoughts; in all these different dimensions are all interlinked. By the contemplation of outside nature, which we perceive as being outside, we actually establish a relationship, one which on the outside level may lead us to this feeling that we that we should not care for the environment because it’s our duty, but because of its beauty. And so, we establish that relationship with the outside nature.
But at the same time, contemplating the outside nature also actually refers us back to our inside nature. You can use the term ecological, but I would just say our, inner nature. What life is about. (laugh)
You are part of nature.
When I say nature, you know there’s nature, and nature there’s the visible nature that we see. And then there’s nature in the sense of let’s call what is the whole planet. And the solar system and the galaxies, and now they are talking about multiverses — all this is part of this other broader concept.
It really links, creating links where we didn’t see links, links where there was separation, little by little to see that things are so much linked, which is very important in the ecological thinking, you start to enter into this more holistic approaches to things because you realize you cannot just cut things into pieces, they’re always related and whenever you change something, someone always has an effect on the whole.
If you start practicing any Qi Gong, if you start practicing any movement, which you will do with the relaxed body, tasting what you’re doing, maybe doing it slowly, and doing it with awareness. Little by little what you will start to feel is what the Chinese often call Qi which is energy.
Again which is experiential, the one feeling that you may have at the beginning, is you will feel some tingling in the fingers or you may feel some warmth that will come, and then if you continue at some point you may feel it more inside, kind of a magnetic feeling. Sometimes you get somewhat like electric feel to it, just the quiet sitting and watching your breath…. Actually, even if you just do this but like you do it every day, and you do it for a couple of hours every day, and so on and so on– at the beginning you are very much in the psychological state. You’re just thinking of this and thinking of that.
And then at the moment, when these things start to settle a little –you like a glass, water and mixed and then it settles and becomes more clear and more transparent. When that stage starts to happen, things start to circulate in your body, that’s like basically what is the whole Qi.
These things are very real.
So that brings me to the reaction to the experience. The culture we live in, now I’m talking well, city culture, you know like a technological society. It blunts us to a lot of our experiences.
If you live in nature, and you have to live to survive in with nature. Your senses are much much more refined than the kind of senses that we may have like you know living in the cities. So in a certain way we again we colonised our minds and even now I still realise how much my mind is colonised
Very, very, big learning process also…..because you start to realize I do have an innate intelligence, my body does understand certain things, OK. You have to put the awareness. It’s not that you don’t have to do anything. You have to put the awareness. You have to try to listen. You have to practice. It’s not just coming like if you don’t do anything. And once you know little by little to learn, to make the difference between what is your illusions, and your and what things are real, in those what you feel.
We are not gods, we are not the masters of nature, or the kings of nature, no we are just a part of it, a very humble tiny part it.
Humility, the importance of humility.
You recognize yourself as a wonder of the universe. It’s amazing. And the more humble you become, in a certain way, the more beautiful the whole thing becomes.
Thank you for listening!
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