Thursday, 15 September 2011

A good cup of tea


Leslie is our village teamaker. It is his job to make cups of tea, and this he does with excellence. He hangs around the communal area, the village centre, the heart of Erleichda, and he will come up to you and say "Would you like a cup of tea?"

If you say "Yes" Leslie will ask you "Would you prefer English Breakfast Tea, or Ceylon Tea, or Earl Grey, or Irish Breakfast, or ....." and so on, and whatever you want, Leslie will provide.

Then he'll ask "Weak or strong?", and whatever you want, he'll qualify it, like this: "Very weak?", or "Very strong?"

Then "Black or white?", and if white "How much milk?", and "Do you prefer it added before or after?"

Leslie seems to live in a world of endless, overwhelming data, as if some internal filter doesn't work properly, a filter that makes the world manageable for the rest of us. So he can't seem to make a decision, because there are just too many factors to consider before he can do anything, and so you have to provide every detail for Leslie, and then he will do it. And you'll get a wonderful cup of tea.

Outside Erleichda, people like Leslie can get into a lot of trouble. People think they're lazy, or stupid, or even sexually dangerous, because sometimes they get so lonely, or so involved in admiration, that they might touch you, or some other object of their affection. So they tend to be hidden away by relatives or friends, and they live inside, where they can cope, and life doesn't hold much hope for people like Leslie.

But in Erleichda, everyone knows him, everyone chooses him to be there, everyone is responsible. Leslie is part of the family, and he is loved. Just like idiots have been loved throughout history, before we decided that they were unacceptable, and had to be looked after either by their blood relatives or by the state, both of which proved incapable of the task, for one reason or another.

But in Erleichda, everyone is responsible, and everyone helps. They don't do it for charity, like the state, and there are enough people involved that no-one gets overwhelmed.

In Erleichda, every one shares, and it is not a burden. Leslie performs a useful function, and he feels good about that, and so do we.

As time goes by, Leslie is joining in more and more, and he is very intelligent, and, increasingly, very good company. Occasionally, he'll even take a risk and tell you what kind of tea you want, partly because he always remembers, and partly because, knowing you, and knowing you trust him, and love him, he feels confident to speak.

So if you come to Erleichda, and Leslie asks if you would like a cup of tea, be patient, and answer his questions with the respect which they deserve, and say thank you. You'll get a great cup of tea.

When people ask us how people like Leslie, who seem to see different realities than most of us, and are therefore of questionable competence when it comes to making important decisions for themselves, can take the oath of allegiance, we say that they have chosen to, and that their day to day living in Erleichda is consistent with their choice. That's all it takes. They are just as sane, just as competent, as any of the rest of us. We can only judge them by their actions, because you can't always rely on what they tell you, or fail to tell you.

In our chosen reality, people like Leslie are valuable, they give us insight into things we may not have seen, they are an extra dimension, and worthy of our support. They have taken the oath, they are willing to play the game. Just like the rest of us, they have their little eccentricities, they yearn to be loved and understood, they are willing to look at the past and the present and say "So what, now what?"

They choose not to be victims.

Monday, 12 September 2011

So what, now what... (1)


Elizabeth was the girl with everything: good looks, high and active intelligence, and a wealthy family. Beyond these advantages, she bubbled with life, she loved people and people loved her.

She was confident after the final school exams, relieved they were over. All those years of school finished now, the excitement of university, a career, a family, travel; these things were hers to choose. But tonight was a night for letting her hair down, so Elizabeth was happy to join her friends as they drove off to celebrate.

No-one accused them of drinking to excess, or speeding, although they did have too many passengers in the car. Put it down to youthful exuberance and lack of skill. Elizabeth, sitting on her girl friend's lap, unrestrained, was thrown forward by the impact, and snapped her neck at the fourth vertebrae. She would be lucky to live. Or perhaps unlucky in the eyes of some, because she would certainly never walk again, would spend the rest of her life in a wheelchair, would have minimal control over her body functions, would require constant attention and nursing.

She was a road victim.

“I didn’t need you to tell me that everything in my life, even this, was there because I chose it. Not that I believe that, of course, it just seemed to be the only productive belief to choose. It got me off my grief and anger and denial, and from that moment life got better, not worse.

“I prayed a lot, and everything changed when I changed my prayer from ‘Why me?’ to ‘Show me!’

“I mean, it doesn’t seem much of a life, does it, in a wheelchair for the rest of my life, my body has spasms that exhaust me, I am totally dependent on other people. So I could sit here and be bitter, and gather people around me who sympathise with my plight, and blame my friends for what happened; and I did that for a while. But that’s a pretty dark, narrow dead end, it leads nowhere. What happened, happened. And I really got pissed off with people treating me like this poor victim, and they were pissed off with it too, and embarrassed. They thought I was helpless.

“The only way forward is to take responsibility for it and for the future. So choosing to believe that I chose it gave me the power to choose the future. Choosing to believe that it was the best thing that could ever happen to me, because I chose it out of love and wisdom for myself, gave me the power to look at the future positively, to look for the value in my situation.

“So I concentrated on what I could do, not what I couldn’t, and now look at what I can do! I live in a world of can do, not can’t do. People talk to me about what I can do, not what I can’t do, and we all get excited about it. I live an exciting life.

“I’m insane, aren’t I, to think like that! But it works for me. And the more I choose to believe it, the more I believe it.”

Elizabeth has very little control, even movement of her body below the neck. She has learned to work her wheelchair by knocking the controls, by moving her hands a few centimetres, which is all the movement available to her. With the same movement she paints.

Her paintings are full of wonderful movement. She illustrates books and win exhibitions, and nowhere is it mentioned that she is a quadriplegic. Her paintings stand on their own merit, Elizabeth pours life into them.

Elizabeth chooses a life of beautiful expression that most of us believe to be beyond us. She is an artist.

Friday, 2 September 2011

Old habits...

Molly arrived back at Erleichda shaken and upset. She had run over a wombat.“I wasn’t driving fast,” she said, “and all of a sudden there it was. Just ran out and I couldn’t stop.”
 
It’s like that out here, driving, especially at dusk. Kangaroos, rabbits, wombats.Kangaroos and rabbits seem hypnotised by car lights; they freeze, then suddenly run, and their direction is never predictable, and is most often in front of you. Wombats just decide where they’re going and go, in as straight a line as possible, and if there’s a fence in the way, hard luck for the fence, because the wombat will try to go straight through it. They are not popular around here for what they do to fences.

“Don’t fret, Molly,” said George. “We know you didn’t do it deliberately, it happens to everyone sometime. It’s their instinct to run, so they run.”

“Well it’s not a very good instinct,” sobbed Molly. “They should change it. Why don’t they just stand still! I don’t want to hurt them.”

“They can’t change it,” said George. “Not so long ago their instinct served them well - if they stood still one of my ancestors would have speared them, they’d end up tucker. So running was right then, wrong now, but they just keep doing it.”

“Just like humans,” said Molly. “All the things we do that were appropriate then but aren’t any more. At least we can change.”

“Mind you,” said George, “it’s not quite that easy. I mean now they might get shot if they stand still. Dead if they do, dead if they don’t. Sometimes the old way of doing things isn’t all that bad. I guess cars have made all the difference. Now they have to make a choice - right ain’t right, and wrong ain’t wrong.”

Tuesday, 23 August 2011

Water divining


Water diviners and astrologers are welcome in Erleichda, together with mediums, sorcerers, magicians, tarot readers… but not sceptics. Sceptics are not welcome. 

We encourage scepticism, but if you're a sceptic, don't come knocking on our door. Sceptics have a kind of meaness of spirit that we choose to do without.

Graeme set me up for this one when we had a water shortage and he showed me how to divine water.

"Take this piece of wire," he said, handing me a length of rusty fencing wire which he had twisted into an "L" shape, with a rather long vertical. "Now grasp the short bit in your hand, and let the other end point wherever it wants to. Just hold it firmly."

So there I was, holding a piece of rusty fencing wire shaped like an "L", with the long bit pointing out straight in front of me.

"Now walk across there," said Graeme, so I did. I walked a hundred metres or so, the wire still pointing in front of me, when all of a sudden, it started to twist. Not gently - I was holding it quite firmly, and it twisted the flesh of my hand. To stop it twisting took real effort. "Just hold it firmly and let it point where it wants to point," said Graeme, "and follow where it wants to go."

So I followed the wire, and Graeme told me that if I sank a well or a bore anywhere along the track the wire and I traced, we would find water, so I did and we did. The trouble with sceptics is that they would probably still be telling me why drilling for water on the testimony of a rusty piece of wire is irrational. Or that I was deluded, or tricked. So let's have a nice cool glass of water while we discuss their limitations.

A few years ago, some sceptics got together and offered a hefty reward to anyone who could divine water in an experiment they designed. They buried plastic pipes under the ground, and some of them had water, and others didn't, and none of the silly diviners who took up their challenge collected the money. Only the sceptics were happy.

"Now what they proved," Graeme informed me, "is that a certain group of people couldn't divine water flowing through plastic pipes in an area where nature never intended water to flow."

"It's all very well for you to say that," I countered, "but what about all the times divining fails, and where's the scientific evidence?"

"How do you explain what happened to you?"

He was right, I had no explanation for the way that wire twisted in my hand. All that proved, of course, is that a wire twisted in my hand, and by the way, continued to do so every time I walked over that part of Erleichda. What is also true is that when I drilled for water in that location, I found water.

What it does not prove is that water divining is possible.

I started to realise that scepticism is valuable, but being a sceptic is not. That's when I developed another part of the Erleichda philosophy, which makes all sorts of wonderful magic possible in Erleichda, because we all choose to have this belief: It is not necessary for me to have a belief about that.

This is how they train fleas for a flea circus: they put them in a box. When the flea jumps too high, it hits its head, and gets a flea headache, and soon learns how high it can jump. When it tries to jump too far sideways, its bruises itself against the sides of its box, so it soon learns not to jump too far sideways. The flea very quickly learns the size of its world, and not to venture outside it, and soon you can take the box away, and the flea will not stray. The flea is a sceptic, and is now ready to perform in your circus. And it will not venture outside the centre ring of that circus until you prove that the outside exists.

Human sceptics are far smarter than fleas, and able to defend the limitations of life far more eloquently.

In Erleichda we prefer to say "It is not necessary for me to have a belief about that", and we step out of the circus and experience what is there to be experienced.

Many of our critics say that is childlike. They are right.

The first thing that we say about interesting phenomena is "What would happen if that were true?" and our universe and its possibilities keep expanding, and our world is full of magic. Childlike.

Monday, 22 August 2011

Killing day


Thursday is killing day in Erleichda.

Because it is a special day I always rise early, and spend some considerable time sharpening my knives, of which I have two - a straight one and a curved one. Sharp knives make both the killing and the dying easier.

Usually I will have an audience for the killing, for we encourage our children to be aware, and new residents are encouraged to attend. It is important, we believe, for everyone to acknowledge that for us to live, something must die.

The straight knife is for killing sheep and cattle, the curved knife is for pigs.

To kill a sheep, I hold it by the front legs, and sit it on its rump, with its back to me, as if I were about to shear it. With my right leg between its two back legs, I lie it down, and bend its head over my left ankle, stretching and exposing its throat. Then, as quickly and as powerfully as possible, I cut its throat, and snap the head backwards to break the neck, and death seems to be virtually instantaneous. Cutting the throat ensures that the animal bleeds properly, enhancing both the flavour and keeping qualities of the meat.

Cattle are too big for me to manhandle in such a fashion, so I use a .22 rifle to shoot them in a spot between and just above the eyes. This stuns the beast, which falls to the ground, and I then use my straight knife to cut its throat, ensuring proper bleeding, as with the sheep.

I use a special implement, something like an axe, but with a blunt point instead of a blade, to stun pigs before I kill them. As with cattle, I aim for a point between and just above the eyes, and if I am accurate, the animal is immediately stunned, and I can proceed with the killing. I must remain calm, and swing accurately, because if I miss the correct spot, I will only hurt the pig, which will then tend to panic, making my job much more difficult.

When the pig is stunned, I use the curved knife to cut deeply through the skin and fat in a longitudinal incision from its chest along its throat, and then I thrust the knife deeply into its chest, piercing the cluster of veins and arteries above its heart. Again, this ensures a speedy death and a thorough bleed.

I can then leave it to my assistants to hang and butcher the animal for our consumption. Everyone in Erleichda is rostered from time to time to be my assistant, because without this process, Erleichda could not survive.

In assisting, and ensuring that the killing proceeds as humanely and quickly as possible, we pay the same respect to the animals we kill as do many hunting societies. Like them, we kill to survive, and we feel a bond with the animals that die that we might live.

Nor do we delegate the killing to others, to slaughtermen we can denigrate, pretending that we are not responsible for the killing. We have this belief: How can you respect life if you pretend that death does not exist? How can you stop the killing, if you avoid your responsibility for the slaughter?

Saturday, 20 August 2011

Sh'am Buddhism and atheism


Ch’an Buddhists renounce the desire to achieve Nirvana, but that doesn’t mean that they don’t believe in it. To say that Ch’an is to Buddhism is what atheism is to Christianity is not accurate. Ch’ans don’t go around telling everybody that they don’t believe in Nirvana as atheists go around telling everybody they don’t believe in God.

Sh’am Buddhists have much the same attitude to God. We find that it is not necessary to have a belief about He/She/It. This is not atheism.

Sh’am Buddhists, in common with most world religions, believe that God is unknowable, so what’s the point of worrying. To say that you know that God doesn’t exist seems incredibly arrogant – just as arrogant as saying that you know that God exists, and know precisely what is on his mind.

It depends on your definition of God, of course. The God that atheists don’t believe in is the same God that believers do believe in – flip sides of the same coin.

Religions, it has been said, are invented to keep people from knowing God.

Having renounced the necessity of God, Sh’am Buddhists are open to experience God. We can choose to believe that there is an ultimate order to the universe, and that this order is what people call God, in accordance with what they experience.

Observation is revelation.

Thursday, 18 August 2011

Searching for God


I leave my friends debating the existence (or otherwise) of God. I decide to go and find him.

I fly past Mars and Jupiter and Saturn, Uranus, Neptune and at last Pluto (was that a planet I just flew past?), more than 4 billion kilometers from home. Because I can fly at the speed of light, it’s only taken 7 hours to get here.

I’m not even out of the Solar System yet. Another two light years to go. Then another 4.3 light years to Proxima Centauri, our closest neighbour,  then 4.6 light years to Sirius and so on. The average distance between stars is something like 30 million million kilometers, and there are somewhere between 100 billion and 400 billion stars in the Milky Way, which is our home galaxy, and there are probably another 140 billion galaxies.

I’ve been flying now for 13 billion years, and with distance I’m beginning to develop perspective, and I’ve certainly had enough time for contemplation. But I can’t begin to comprehend the enormity of these numbers and distances, and I doubt that you can either.

But if there is a God, he, she or it understands it all - by definition, being the creator. Perhaps he can’t, but the chances are she does a better job of comprehending me than I do of comprehending it. Arguing about the existence or otherwise of God seems arrogant and a waste of time.

Just choose – it doesn’t really matter. Your choice will not affect the being or non-being of God.

I fly on, and after approximately infinity kilometres, off in the distance I see a familiar sight. It’s my two friends, right where I left them, debating the existence of God. They haven’t aged a bit, nor have they reached a conclusion.

At the very edge of the universe, it’s just the three of us. Perhaps there’s a message in that.

After my trip, I realize that Einstein predicted the outcome years ago. It seems that there is an order to the universe. I choose to call that order God. It’s a comforting notion, and that’s why I choose it. To choose to believe in God is just as comforting as being aware of his presence.

My mission in life is to find that order, and in yielding to it, find eudamona.