Chris Corrigan

My twitter friend Durga pointed me to this article from Euan The Potter.on the Japanese aesthetic concept of “Wabi sabi”

Etymologically, “Wabi sabi” is based on the root forms of two adjectives, both of which are generally translated as “Lonely”. “Wabishii” however focuses on the object which is lonely, where as “Sabishii” focuses on the absence which makes the object lonely. The principal of “Wabi sabi” is therefore; Beauty reduced to its simplest form, and that form brought to a peak of focus by its relationship with the space in which it exists. That is to say, the presence of an object and the presence of the space interacting to strengthen each other.

The idea that space has presence is not new. Two and a half thousand years ago the Greek philosopher Parmenides proposed that it is impossible for anything which exists to conceive of anything which does not exist and that therefore even the space between objects “exists”. This remains in modern English as the concept that “I have nothing”. In Japanese however, it is grammatically impossible for “Nothing” (Nanimo) to exist (aru). “Nothing” (Nanimo) must be followed by “Is not” (nai). The idea of the presence of a space was therefore revolutionary.

To take it one step further, a tea bowl, being a vessel, is defined by the space it contains. It is not the pot which is important, but the space. In the tea bowl it is therefore possible to have the object (Wabi) and the space (Sabi) interacting within the same pot.

I think it is fair to say that, as in the art of tea, the art of hosting works with this idea to create both containers and spaces that provide the conditions for generative activity. It’s an elusive concept, the idea of creating beauty from things that aren’t really there, but that is why we call it an art, and when it comes off well, you can feel the strength of a well held container and the quality of the enclosed space.

A poem by Ralph Copleman a longtime Open Space practitioner, posted this week on the OSLILST

The Days of Now

On the night before Now

we all clambored over

and greeted each other by the gateway.

Now came the first morning.

We opened for each other many conversations

and passed cups around the shining circle.

On the second of Now,

I could see a long way in people’s eyes

which cleared to let in the light.

On the third of Now,

everyone started dialing up tomorrows,

released laughter and embraced

every future Now with braided voices

and sweat-slicked arms.

Each night Now the sky

came down to join us,

like an animal testing the scents.

On the fourth of Now

we saw magic inside ourselves

and blew gently the embers in each other.

On the fifth day Now transformed

into pieces of hours and sounds.

There was baying and mirth

and sweet fresh rubbing of skin on skin.

The sixth of Now saw us

plain and fearful, thrilled and drawn

to each other in new forever dreams.

On the seventh of Now

we redrew all our lines,

filled all the hollows, as Now expected.

At last the night Now

draped velvet and quiet

as hushed we prepared our ascent.

This night is that night Now.

It has unquenchable questions

and the same different beginning.

On top of morning Now

and all through evening Now

we waxed and shined the circle again

sipped each other’s songs

and touched old and new alike.

I’ve just opened space at a conference here with Viv McWaters, Geoff Brown, Anne Pattillo and Johnnie Moore. We’ve got a two day, full on participatory conference on evaluation with 179 people. 40 topics have gone up for our day and a half OS.

It’s sweet for me being here in Melbourne, which for me is the spiritual home of Open Space in Australia (would you agree Brendan? :-)). Of course for me that impression largely comes from the fact that this was Father Brian Banibridge’s home, and I regret that I never made it here while he was alive, only able to meet him over the years at various OSonOS gatherings or when he stopped by our place on retreat or en route to elsewhere.

Brian of course was such a stalwart member of our community…he and Viv have hosted trainings in Australia for years and of course they took the mantle of hosting OSonOS X in 2002 after Laurel Doersam and I co-hosted it in Vancouver. It’s such a pleasure to be here working with Viv and our team in this place, with Brian’s presence very much in our mind.

And so as way of honouring Brian in our own little way today we took the unprecedented step of officially adding a fifth principle to the Open Space canon. Of course the four principles are very important and probably all we need, but Brian always posted a fifth one up when he worked: Be Prepared to be Surprised. For years I have also made a poster with that one on it and put it up in the room, but today in my opening I elevated that most excellent phrase by making it the third principle of five. It comes right after Whoever comes… and Whatever happens… Be Prepared to be Surprised. And then When it starts… and when it’s over…lovely.

It seems a perfectly natural place to put it, and, being here in Melbourne, it seemed a perfectly natural act to just say out loud “Open Space has 5 principles and one law…” Viv and I both got a little shiver up our spine, our own little testimonial to a great friend of our community of practice whose presence we miss dearly.

So from now on it’ll be five principles for me, and in reciting them I always see in my own mind Harrison’s call to simplicity, Anne Stadler’s call to take simplicity seriously (which helped Harrison get the principles right – that IS the story, right?) and Brian’s mischievous imperative to be open to surprise.

So as we prepare to gather here in Melbourne on May 11 for a little OSonOS with 40 or so local OS-workers, and our community of friends and colleagues gathers internationally in Berlin, Viv and I invite you to officially adopt Brian’s fifth principle not for sentimental reasons, but just because it makes sense, and it lightens the invitation in just the right way.

It’s all good.

On the Art of Hosting list we have been having a conversation about using language of participatory process. Often the language of these new social technologies can be jargony and off-putting for people who aren’t used to it. That can cause unnecessary defensiveness among participants. So I had some thoughts about using good language AND holding to a core centre…

Don’t fall in love with your processes and tools and langauge and conepts: instead respond to people’s needs and offer what you can and when they ask what it is called, or wonder if you are just making it up, you can point to the body of work, research and experience to be found when you Google “Open Space Technology.” or “World Cafe” or whatever. That will give them comfort if they need it without “selling” them on what we think is good for them

When we put our tools above our client’s needs we are putting ourselves above our clients. When we join a field of learning and curiosity and possibility with our clients and offer what we can, we become co-creative and participatory.

But while we must be careful that in taking care to help people understand the processes that we are not abandoning our centre. So it is a balance, a dance between what is known and unknown. Working at the edge of fear and anxiety can help people come to the next level. Too much comfort is a poison for our times.

I have found that, ALMOST more important that the language I use is the centre I hold. If I am strong and grounded in my centre, the skeptics cannot knock me about, and in fact they are rather drawn to where I am, curious and a little cautious. For you to bring the new into a system – true for any pioneer or leaders – there is a firmness in conviction that comes with an undying trust in possibility and emergence and is helped by having the scars of battle upon you. For sure experience helps you to temper and hold your centre, but you will not get your experience unless you feel what it’s like to stand for something and take the buffeting of uncertainty around you. And occasionally you will fail and that will be your greatest teacher.

So I think you need skill in holding the centre and skill in speaking about it. And that skill comes from practice.

So my business card says: “Asking inspiring questions, hosting powerful conversations, harvesting for wise action.” To the unfamiliar eye that is a tricky set of words to understand, but I stay unapologetic in my use of them, and I have, over the year, developed some facility in explaining them in a way that invites whoever I am speaking to to join me.

In conclusion, practice.

A beautiful extended reflection on the methodology of study in a coast Salish context from author Lee Maracle:

The object of ‘study” from a Salish perspective is to discover another being in itself and for itself with the purpose of engaging it in future relationship that is mutually beneficial and based on principles of fair exchange. We study from the point of view, that there is something unknown to be discovered, that all life contains something cherished, but hidden from us and that if we observe from as many angles of perception that we can rally, engage one another in exchanging observations, and consider the internal dynamics governing the behavior of the being observed from the perspective of its perfect right to be, we will understand it in relationship with ourselves. We do not believe we can fully understand the being under study, but we can come to see it clearly enough to engage it in relationship.

This process is a collective process, requiring many different sets of eyes, many different points of view. This is because if we examine something from one subjective angle [and all human observation and thought is subjective] then we will only understand an aspect of the being under study and we are very likely to engage in huge errors, leap to absurd conclusions based on subjective assumptions and so forth. We engage one another in this process on the presumption that all points of view are valid, but they must be POINTS OF VIEW, not biases. The points of view are accepted. They are never right or wrong, just different. No argument, attempt to persuade one another is useful here and thus we do not need to compete to see who has the best eyes, the clearest vision. The process of discovery requires different points of view, different sets of images, and different perspectives about the being under examination in order for the collective to be able to discuss it’s possible internal dynamics. We first see how it moves, see how it conducts itself, mark its sense of movement, its sense of time and being, we connect its conduct to its own being and then we connect its movement to its desire, its sense of time to its longevity and its behavior to its condition and its history.”

When we do this, we come to see that the end result is a powerful story, a long lasting relationship and this fosters, beauty, hope, heart and song.

via transCanada.ca / Keynote Speakers and Other Participants.

This is a gorgeous inspiration for the power of collective harvesting.

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Space has presence

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The Days of Now

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The Days of Now

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Skill with language, invitation and holding the centre

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The methodology of study from a Coast Salish perspective

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