Seeing Into The Unseen

Dolphins perceive sound up to 200,000 Hz, whereas the limit of human hearing is a mere 20,000 Hz. Dr. John C. Lilly’s research has led him to calculate that a dolphin’s sense apparatus works from 10 to 20 times faster than ours. I recall the first time I witnessed dolphin telepathy firsthand, standing waist-deep in the bay at Ponta do Ouro and wondering just how long it would take for a dolphin to cover the intervening distance between us. It wasn’t simply the dolphin’s telepathic sensitivity, but the extraordinary speed of its response, that astonished me. It was almost too fast to be noticed.


Since dolphins use a sound-based echolocation to literally “see”, it could be said that dolphins “see into the unseen”, at least as far as our limited human sensorium is concerned. However, the implications of this are more profound than merely the speed of their senses. It’s been my own experience, and that of many others who have been open to it, that dolphins possess some form of telepathic ability. How they do it remains a mystery and it is impossible to pin down, let alone replicate, since almost all the evidence is anecdotal. Besides, if it were true it would fly in the face of the contemporary scientific paradigm.

Possibly that is why an article which I recall appearing briefly in the late eighties, disappeared just as quickly. It was an account of a US Naval research project in which two dolphins were held in separate laboratories many miles apart. The labs were linked electronically and tests were devised and given which demonstrated the two dolphins were reacting, in the moment, to one another. There’s a tone of reserved astonishment in the statements of the scientists quoted. The final paragraph has the scientists speculating about a matrix of some sort, perhaps telepathic, that links up all intelligent sea creatures, no matter the distances involved.

Even within our own human sensorium events occur in the course of a life that appear to happen at the edge of our ability to perceive them. No one can say with any degree of evidential certainty how the mysterious unseen worlds actually function, or even how they come to be. All that has really emerged from the probing and testing is that human potential is far more substantial than anyone had thought. Scientists risk the derision of their peers and a sudden dearth of funding if they attempt to seriously research these enigmatic areas of human reality.

I suspect that this level of excessive skepticism cloaks not only a terror of ridicule, but perhaps a more legitimate fear that there might be something to it. If angels actually exist, if mediums really do talk to the dead, if dolphins are telepathic, if extraterrestrials are visiting our planet, if Midwayers are actively involved in shaping our lives - if all these things are true, then what ever would it mean for the way scientists conduct their research?

Consider the research of the celebrated professor of psychology at the University of Arizona, Gary E. Schwartz, and his associates. Reported in The Afterlife Experiments, they have demonstrated in double-blind studies, that selected mediums can often achieve an 80% to 90% accuracy rate when passing on messages from deceased relatives or friends, or describing their personalities to the subject. Yet, however consoling it might be for a person to know that Granny lives on and still loves them, almost nothing of general, or lasting, value has been communicated through the mouths of mediums. For researchers, what little information has surfaced over the years has been rendered arbitrary by its very unproveability.

To compress a great deal of hard-won experiential information into a series of bullet-points risks their being dismissed merely as New Age clichés. So hopefully these words will resonate with the reader’s experience sufficiently to reaffirm the authenticity of their own glimpses into the unseen world. Bearing in mind that all true knowledge has to be experienced personally, these are some of the things, and in no particular order, that have been learned through personal encounters with other realms of being:

• To deepen and enliven the quality of a terrestrial life to know - to really know - that life continues after death.
• To understand the mechanics of belief and to know that belief systems - to paraphrase Dr. Lilly - are but rungs in the ladder of knowledge.
• To know what it feels like to step outside the ego-centered structure of my personal mind and step into the collective mind.
• To know that all matter is to some degree animate at its most basic subatomic level.
• To know that the Multiverse is teeming with intelligent life, both on the inner and outer realms.
• To know I can heal myself by the focused intention to communicate with the organizing principle of my body - my body deva - that which knows intimately how my physical vehicle works.
• To trust my intuition. It’s not always right but at least I make my own mistakes.
• To take into account that in general the world appears to be upside down. Almost everything the world believes is opposite to the truth. This is a convenient formula for deconstructing the many confusions of consensus reality.
• To realize that most of what is forbidden contains essential truths.
• To realize that trusting in the authenticity of a transcendent experience encourages further synchronicities.
• That doubt is healthy in its place; yet to know how to leave it behind in the heat of the moment; doubt can always be picked up later.
• To understand that emotional intelligence is distributed throughout the natural world, each species possessing it to the extent of its needs.
• To appreciate viscerally that in consensus reality we are all swimming in a sea of fear. To know that every moment presents each of us with the choice of responding to life with fear or with love.
• To know that we get what we deserve if we don’t listen; and we get what we need, if we do.
• To know that, in spite of appearances, all is deeply well; that what appears to be the chaos of a frantic world is well-understood and guided by unseen hands towards a truly extraordinary destiny.
• To know that for reasons that have little to do with humans, this planet is regarded as being of extreme importance to the larger universe context.
• To know to take the time and attention to delve as deeply as possible into the true nature of dolphins and whales; that they are a key to the nature of non-human intelligences.

Without knowing all the implications of this, it seems that the veils separating the worlds are already disappearing. More and more of us are being drawn to the dolphins and environmentalism is opening people to the nature spirits. The unseen realms are there for the seeing. With a little focused intention on our part, and an open heart and mind, they are as close as a heartbeat.

Kinetic Evolution

Theo Jansen is a Dutch artist who builds walking kinetic sculptures that he calls a new form of life, as featured in a BMW television commercial. His "Strandbeests" walk the coastline of Holland, feeding on wind and fleeing from water. Here the artist demonstrates the amazingly lifelike kinetic sculptures he builds from plastic tubes and lemonade bottles. His creatures are designed to move - and even survive - on their own.

Quotation Nation

"It is our own transformation that creates the best climate for change. Others are more likely to reflect on their own behavior as a result of witnessing our self reflection than to yield to our desire for them to be different."

Peter Block - "The Answer to How is Yes".

Servant Leadership

Servant-leadership can be understood as bridging the modern necessity to work and lead within complex organizations and environments; with the call for tapping into ancient wisdom that is absent from such settings. The servant-leader’s role is like that of the Peruvian chakaruna - one that bridges the core reality of sacred ecology with that of civil society. Shamans have called upon chakaruna to mediate between what is called the dream of the world (global economic system) and the dream of the earth (embedded ecology). In terms of our world’s vernacular (that is, as educated members of the global system), a chakaruna is a “servant-leader,” one who serves life, but also knows how to leverage the system that he or she works in. The servant-leader has a foot in both worlds in order to bring them into harmony.

An aspiring servant-leader is called to become a kind of neo-shaman within whatever profession they are working in; their desire to serve comes from a primal source. Like the plotline of Joseph Campbell’s hero’s journey, the future servant-leader’s ordinary world is turned upside down, and then they are called upon to venture into the underworld in order to rebalance the world. First the servant-leader becomes a pilgrim before taking on the role of healer, or put differently, they must heal themselves first before directing the energy outward to the general community. As MIT management theorist Otto Scharmer points out, “The Indo-European root of the word lead and leadership, *leith, means to go forth, to cross the threshold, or to die.”

There is another important link with shamanism: it is the default position for servant-leaders to midwife the universal energy of creation, and therefore honor that spirit. Shamans are imbued with great power and responsibility because they have the skills to enter into border worlds of nature and consciousness to retrieve elixirs of power in the service of healing. They must follow the ultimate golden rule: don’t do onto others that you would not want done to yourself, or, what goes around comes around. According to community activist Chris Maser, this requires engaging a reciprocal reality: “Reciprocity is the self-reinforcing feedback loop that either extends sustainability to or withholds it from a community and its landscape.” To serve ego and greed rather than life is the difference between being a healer and a black sorcerer. We wouldn’t apply such harsh terms to the managers of global finance, but in essence, those in the world who wield great power, especially through the mastery of electricity’s great magic and its media system, are subject to the same laws of karma as those practicing petty witchcraft.

Not surprisingly, there is a direct connection between service and spiritual enlightenment. One of the first exercises you do as Buddhist practitioner is to perform generosity. This can manifest in different ways, but when you give something to somebody you begin erasing the boundary between you and the “other.” The disconnection we normally experience with other people and nature is at the root of all our major problems - environmental, financial, political, etc. If the universe wants you to serve life, than life will respond in kind once you surrender to it. Thus, the core ethic of any servant-leader is the same as a healer: we are to serve life above all other. Naturally, then, servant-leaders ultimately also support the cause of sustainability, which is the opposite of the culture of death that manifests as our current economic system.

It is appropriate that the concept of servant-leadership is actually a bridge between ancient wisdom and modern corporate management. For example, a connection between Buddhism, which derives directly from a radical engagement with nature, and servant-leadership can be found in Herman Hesse; whose story "Journey to the East" inspired Robert Greenleaf to start the servant-leadership movement. The character of Leo, who was the guide and servant of the book’s protagonist, moved Greenleaf to rethink leadership. After the protagonist’s long search for a spiritual teacher, at the end of the story we learn that Leo was actually the leader of the order he was searching for.

Corporate leadership consultant Joseph Jaworski argues that servant-leaders first need to shift their model of the world from mechanistic thinking to one that engages “a universe that is open, dynamic, interconnected, and full of living qualities.” Next, he argues, we have to change our relationship with relationship - “the organizing principle of the universe” - in which we experience intermediate states in a network of interactions. Once committed to these principles, and a cause that serves them, then the right resources come together in a magical way that Jaworski calls “synchronicity.” This is not without its risks. Jaworski stresses that this ultimately requires cultivating a state of being, not one of doing. When ones ego or other emotional traps intervene into the process, the “flow” can alter course or cease altogether.

Such “flow” states are not easily grasped or communicated until experienced. Which makes learning and teaching servant-leadership a somewhat treacherous task, because on the one hand you want to develop a kind of space where amazing things can happen, but at the same time not be attached to peak experiences that characterize states of “grace.” Just as some meditations seem like “bad” ones, and others feel really peaceful, there is no distinction between the two on a fundamental level because in each encounter the sitter is experiencing the true nature of their mind. However, when under deadline and pushed by time constraints to complete projects with a product, it can be a strain to force “magic” to happen. Accordingly, Maser proposes, “If one, as a leader, is truly detached from the outcome, one will find equanimity to be one’s touchstone. Equanimity, the outworking of detachment, is reflected in the calm, even-tempered, and serene personality of one who is simply open to accepting what is.”

Its tempting to paraphrase an overused cliché - servant-leaders are made, not born - but there’s truth to the statement. In Buddhism it’s no secret that nothing changes without sitting on the cushion. In Buddhism one remakes their consciousness through practicing dharma, an architectural model for change, but it is something one learns through effort, testing and experience. Effective leadership comes from self-knowledge, an awareness that can come about from a variety of toolsets, with “mindfulness” being a middle way for leaders of all kinds. In "Primal Leadership", Goleman, Boyatzism and McKee point out: “Great leaders, the research shows, are made as they gradually acquire, in the course of their lives and careers, the competencies that make them so effective. The competencies can be learned by any leader, at any point.” The authors stress that such skills can be mastered through understanding cognition. One must know thyself, in particular how the mind functions during various states, be they stressful or pleasurable.

One aspect of the servant-leadership equation should be the notion of Gandhi’s concept of swaraj, which entails self-rule, self-governance, self-organization. This ties servant-leadership to social justice and deep democracy, both aspects of Buddhism and activism that have contributed to this perspective. Buddha inspires because he was the first historically known do-it-yourself educator of servant-leadership. Noah Levine said "Sid" (Siddhartha Gautama aka Buddha) was history's earliest rebel by advocating for social change through his philosophy of empowerment, both individually and within the spiritual community. Buddha went against the prevailing attitude of his time by eschewing the caste system and inviting women, criminals and the poor into the teachings. Buddha developed a user interface that is personal and open source.

In terms of relating this to leadership the Sufi teacher Pir Vilayat Inayat Khan said; “As we evolve, we’re able to transform the situation and the people around us by helping them to fulfill their purpose. Our purpose is to enlist the purpose of other people. That is really the secret of leadership.” In Greenleaf’s terms, “The best test, and most difficult to administer, is this: Do those served grow as persons?” Likewise, you can find a similar philosophy in a get rich quick book called "Secrets of the Millionaire Mind". In it T. Harv Eker says the most important ingredient for prosperity (aside from applying yourself) is that you design your business around the idea of helping others solve some kind of problem. This is not the normal kind of ethical guideline you read in a business book; in fact most ethics textbooks deal with how you should react to certain situations, not how to create a space of potential in which others can benefit, grow and fulfill their promise. But this, indeed, appears to be a common thread in the writings about servant-leadership.

Whereas Maser and Scharmer directly address leadership for the benefit of sustainable action, unfortunately management books like "Primal Leadership" or "The Difference" do not address ethics. In Buddhism, ethics and mindfulness go hand in hand. The Five Precepts is largely a guideline of morality because the path to enlightenment means one must surrender to the flow of life without being clouded by mental and physical toxins generated by immoral behavior. (The simplest example is that if you repeatedly lie, you cease to discern the truth.) The critical question a servant-leader should ask before engaging in any task is, does this action serve life? This query concurs with Maser’s Prime Directive: “Planetary citizens are to live in humility and harmony on Earth while simultaneously minimizing interference with any of Nature’s evolutionary processes.” However, the call to serve others must be done authentically, Maser argues, because leaders must also be true to themselves: “What do I personally have to offer those who are struggling to find their way? Am I living my life honestly, freely, and boldly as I am urging others to do?” In Gandhi’s oft-repeated phrasing, “You must become the change you seek to create.”