The participatory worldview
by both the mind and the body at the same time, a deep sense of connection difficult to put into words. Religion, on the other hand, is an organised attempt to understand the spiritual experience, while the history of religion is one of patriarchy and the search for control. Consider the following:
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1. To what extent are you comfortable with the idea of talking about spirituality and consciousness? If not, why? 2. What other manifestations of the hegemony of the Western mind and its influence on practice can you identify?
Indigenous ways of knowing “The Circle has healing power. In the Circle, we are all equal. When in the Circle No one is in front of you No one is behind you No one is above you No one is below you. The Sacred Circle is designed to create unity.” (Dave Chief, Oglala Lakota, quoted in Kovach, 2009: 35) A complete contrast to the dualistic and positivist-reductionist worldview outlined in the previous section are the worldviews held by many indigenous groups, despite large-scale historical cultural oppression, as well as cultural appropriation. Notwithstanding the complexity and great variation between different groups around the world, almost all indigenous knowledge systems consist of a complex interplay of knowledge, practice and belief, and all hold a participatory worldview. In some cases, aspects of these cultures have been incorporated into so-called New Age practices, often, but not always, without respect for ancient traditions and devoid of the original context. Despite great variation in indigenous knowledge globally, there are some universal elements in indigenous epistemology that can be distinguished. First, there is an ethic of non-dominant, respectful human–nature relationship, a sacred ecology (Berkes, 2017). There is a belief in immanence, that all things are of equal value because all things have unseen powers and energy, whether an animal, a rock or a human. These powers can be seen in the changes of the seasons and of night and day. These cycles of growth and change are marked by ceremonies to recognise the spirits of the seasons. Along with this is the idea that humans cannot predict and control nature. This all leads to a second element and that is the centrality of the spiritual in everything. Thirdly, indigenous ontology recognises the importance of balance and that ill health or discord is a product of lack of balance. Fourthly, respect and reciprocity between the inner and outer world, between individuals and the community, and between nature and humans is seen as fundamental. This is tied up with the notion of interconnectedness. All things and all people, although we each have our own individual gifts, are dependent on and share in the growth and work of everything and everyone else. People thrive when 73
