Whatever the contemplative practice (CP) being provided, even in a Higher Education (HE) context, participants describe a state of mind palpably different to their normal thinking, typically stressed, mode of consciousness. Indeed, in my various wellbeing workshops that is the whole point: to provide some rest for a thinking mind during a typical working day. But, in bringing CP into HE, could we be part of something more significant, more profound? This paper suggests that, given the timing, in the era of decolonisation of the curriculum, we could be providing far more than a moment of mental rest and quiet reflection.
Written by Keith Beasley | PUBLISHED ON 21st June 2024 | Illustration by Keith Beasley
For those of us more used to a conceptual, abstract reality (which I would equate to ‘colonial consciousness’), CP can provides an experience where one embraces a very different ‘inner’ or ‘felt’ reality. I have previously written that such experiences can have profound and positive, long-lasting effect on some individuals (Beasley, 2013a). Indeed, such deep transformation are now being associated with the decolonisation process in which many institutions are currently engaged (see, for example, Gram-Hanssen, Schafenacker & Bentz, 2022).
A ‘back to basics’ view of colonisation would highlight that, before non-native settlers arrived, indigenous peoples would have lived a life connected to the land, at one with the time-of-day and seasons. Their consciousness would have been, as those of traditional First Nations still are, a flowing one: an aware state of naturally being.
These notions, of intimate connection to the land and of ‘flow’, whilst not prevalent in the mainstream paradigm still have their place in the literature. Alexander, in describing the Alexander Technique (as used today by countless actors, for example), says “Take hold of the floor with your feet” (Alexander & Maisel, 1989: 3). Such a phrase perhaps makes little sense logically but, in my personal experience, seems perfectly reasonable after practicing the Alexander Technique itself. Likewise, the state of mind described by Csikszentmihalyi’s flow model (Csikszentmihalyi, 1997) would seem consistent with that enabled by CP.
A colonial consciousness
When colonising powers, be they European settlers, Christian missionaries or Russian, Chinese, Islamic or whoever, laid claim to a piece of land they imposed their ideas of possession and ownership onto indigenous peoples. For the original inhabitants’ ‘land’, if they had a word at all, was synonymous with the sense of personal connection with their home, the visceral feeling of bare foot on soil. Such conscious association with the immediacy of home-ground was totally lost in the concept of land ownership; the innate connection between humans and their location subsumed in abstraction and separation. As colonisation spread so its ‘colonial consciousness’ swept aside the more peaceful, natural, flowing, consciousness that had previously existed. This difference is described in some detail by David Abrams (Abram, 1996), for example: “many indigenous peoples construe awareness, or “mind”, not as a power that resides inside their heads, but rather as a quality that they themselves are inside of, along with the other animals and the plants, the mountains and the clouds.” (Abram, 1996: 226-7, authors italics).
Could it be that each time we engage in one or other form of CP and encourage and enable others to do likewise, we are reconnecting to humanity’s pre-colonial consciousness? Might our very act of using mindfulness, mandalas, yoga, Reiki (for example) be helping us, individually and collectively, to be reminded that there is a way of thinking that transcends rational consciousness? The Alexander Technique, for example, whilst a practice that can be learnt, is primarily a method of self-exploration. Alexander says: “My experience may one day be recognized as a signpost directing the explorer to a country hitherto ‘undiscovered,’” (Alexander & Maisel, 1989: vii). The Alexander Technique, like CPs general, is characterised by a state of mind that engenders not the usually ‘country’ of rational consciousness but a mode of consciousness that is altogether different.
The decolonisation of consciousness
Could we, the Contemplative Pedagogy Network (CPN) and others pursing a path of Reflective, Mindful or Contemplative practice, claim to be a part of the decolonisation process? Indeed, might we even be bringing to the fore a vital, underlying and often ignored, aspect to on-going decolonisation? The decolonisation of Consciousness. A number of authors are now arguing that the process of decolonisation needs to be much broader and deeper than simply referring to non-white male researchers. Gram-Hanssen et al, for example, in describing their concept of ‘right relations’, suggests that ”A central aspect of decolonization is contained in the Indigenous conceptualization of relationality.” (Gram-Hanssen et al, 2022: 673). Thus ‘right relations’ they proffer as “a continuous process of becoming with no end point” (ibid), which has far more in common with an experience of mindfulness or of healing, for example, than of a typical current academic research project.
Heesoon Bai and colleagues have written extensively on related themes, proposing, for example, that ‘Intercultural Philosophy’ is essential for the ‘Transformative Education’ that would now be considered part of the decolonisation process. An example of what she means by this also serves as an example of the contrast between conventional rational consciousness and how one might describe a meditation experience: “instead of seeking for the universal and hence unity, the challenge is to look deeply into ourselves and the universe to see the non-duality between any seemingly opposite pair of concepts, and rest in it.” (Eppert et al, 2015: 288). “Looking deeply into ourselves” and resting in (or transcending) duality are very much descriptions that might be applied to experiences during CP.
Contemplative vs conventional consciousness
My presentation (as summarised here) explores, with reference to the powerful work of David Abram (concerned with communications beyond language: Abram, 1996) and others, how consciousness can be considered related to the colonisation, and thus decolonisation, processes. I will also compare and contrast states-of-mind associated with CP to the current rational norm: based on my own experiences and reflective insights, I summarise these in the table below.
In the left-hand column I identify traits associated with what I am calling ‘Contemplative’ or ‘Flowing’ Consciousness. A classic, non-colonial, reference on this notion, which many practitioners of CP would be familiar with, is the Tao Te Ching (Tzu, Circa 3rd Cent. BCE). This much translated text begins: “Tao called Tao is not Tao. Names can name no lasting name” (Tzu, Circa 3rd Cent. BCE: 1). In effect it is suggesting that once we attach a label to something, it looses its essence. ‘The Tao’ is something considered as ‘the flow of life itself’. By immersing ourselves in it, so Taoist practitioners assert, so we too are ‘in the flow’, or have become an integral aspect of flowing consciousness.
In the right-hand column, by comparison, I’ve listed characteristics of the sort of consciousness that typically predominates in Western society in general: hence I call this ‘Conventional’ Consciousness. Given that much of such society owes its existence to colonial influences, it would not be unreasonable to also call this ‘colonial consciousness’.
| Quality of State-of-mind in CP compared to a rational norm | |
| Contemplative or Flowing Consciousness | Conventional or Colonial Consciousness |
| Allowing | Controlling |
| Timeless; beyond liner time | Bound by clock-time |
| Immersed in present moment | Focused on rational thoughts |
| Embracing the ‘inner’; ‘felt’ reality | Concerned with conceptual, abstract reality |
| Aware, caring, belonging | Detached, disconnected |
To better appreciate the two, very distinctive, natures of these alternative states of mind, this presentation includes a guided meditation aimed at enabling a decolonising experience. A separate audio of this guided meditation is available here.
Reflection and Conclusion
The whole essence and feel of the CPN Conference at Dartington Hall provided an excellent backdrop to this presentation. Although very much a conference concerned with Higher Education and aimed at improving every aspect of work within such institutions, we, the participants, demonstrated that it is totally possible to attain non-colonial consciousness within a HE context. Many a discussion over meals, for example, reflected on the contrast between the peaceful and relaxed state we enable during our (HE) conference by contrast to the stressed states of individuals so prevalent within HE institutions themselves.
The two (HE and CP) are not mutually exclusive. On the contrary: contemplative pedagogy, and the non-colonial way of thinking it could enable, is alive and well in HE, as exemplified by this Contemplative Pedagogy Network conference. A wide range of CPs are being used within universities for many purposes, not least to help our institutions truly respond to the joint challenges of Mental Health Crisis and Climate Emergency.
Underlying these crises, and indeed the equally concerning human-wide crisis relating to Equity, Diversity and Inclusion (EDI), can be seen a common-cause factor: i.e., a lack of awareness, a lack of personal connection to our own inner feelings and those of others or of the planet.
Likewise, whilst colonial consciousness tends to isolate and see these three issues as separate, flowing or non-colonial consciousness is intrinsically concerned with the interconnection of all things. By shifting the focus to the common-cause of humanity’s multi-crises, so a deeper, more meaningful response is enabled. During CP each individual can, potentially, feel more confident in their own sense of self and accepting of other individuals not matter what their background. Might not such experiences move forward the EDI agenda, in the same way that CP is already being recognised as supporting wellbeing and assisting a greater awareness of and connection to the natural world?
Contemplative Practices, as discussed and shared during these wonderful few days, have the potential to reconnect us all, individually and collectively, into a more meaningful world.
Illustrations
Mandala drawn by the author.
About the author
Originally trained as an electronics engineer, Keith’s initial career was as an expert on the quality and reliability of microelectronic components. Frustrated by the increasing commercialisation in that sector he retrained as an holistic health practitioner, eventually running retreats in the Algarve (Portugal). He has been a Reiki Master-Teacher since 1996, enabling the use of Usui Reiki Healing for personal self-development. In 2012 he completed his PhD on ‘Transcending Thought’, exploring the value of consciousness beyond the rational for improved wellbeing. He is currently a Safety Officer at the University of Bristol, with a focus on improving Mental Health & Wellbeing.
References
Note: some of these are included only in the full presentation and not in this written summary.
Abram, D. (1996) The Spell of the Sensuous. New York: Vintage
Alexander, F.M. & Maisel, E. (1989) The Alexander Technique: The essential writings of F. Matthias Alexander, New York: Carol Publishing
Beasley, K. (2013a) Transcendent Experience, Process, and Praxis Within the ‘Transcendence Movement’. Bangor University PhD Thesis
Beasley, K. (2013b) The nature of Reflective Practice as a soft-skill: enabling a conducive T&L environment. Bangor University PGCertHE Portfolio
Bohm, D. (2004) On Creativity. London & New York: Routledge
Csikszentmihalyi, M. (1997) Finding Flow: The Psychology of Engagement with Everyday Life. New York: Basic Books.
Eppert, C., Vokey, D., Nguyen, T.T.A. & Bai, H. (2015) ‘Intercultural Philosophy and the Nondual Wisdom of ‘Basic Goodness’: Implications for Contemplative and Transformative Education’ Journal of Philosophy of Education 49, Issue 2, May 2015, pp274–293
Galileo Commission (2020) Available at https://galileocommission.org/ (Accessed15 June 2023).
Gram-Hanssen, I., Schafenacker, N. & Bentz, J. (2022) ‘Decolonizing transformations through ‘right relations’’ Sustain Sci 17, 673–685 (2022)
Kolb, D.A. (1984) Experiential Learning: Experiences the source of learning and development. New York: Prentice Hall
Gram-Hanssen, I., Schafenacker, N. & Bentz, J. Decolonizing (2022) ‘Transformations through ‘right relations’’. Sustain Sci 17, 673–685
Tzu (Circa 3rd Cent. BCE, Addiss, S.& Lombardo, S., tr) Tao Te Ching. Indianapolis: Hackett
JUICE 