The following paper was written by Rev Linda Chapman, an Oblate of the Christian Meditation Community and Rector of the Anglican Parish of Moruya. See the following link for details of the Meditatio Event in Sydney in 2016.
THE HUMAN VOCATION AS KEEPERS OF THE SPACE means that we are meant to live as part of the whole earth community in a way that secures spaces for both human and other-than-human life to flourish. The Creation story of Genesis is a story of God opening up these spaces for life. All creatures are given habitat. The human being is born into this Garden of life but we are now encroaching on the space of others and are causing serious harm. The practice of meditation however is a way of hope. It is a spiritual practice that opens up the space of cosmic consciousness such that we might recognize our identity as creatures interdependent with all creation and in need of balance.
Meditation enables a way of life that restores harmony and balance; the balance necessary for life, for all to live. Much of our contemporary culture and consciousness is about growing the ‘space’ of the economy. The Genesis narrative however tells us that the oikos, the household of God, from which the word economy is derived, is about the balancing of ecology and economy. When our focus is heavily weighted on economy we become split and unbalanced. We veer in the direction of harm, rather than securing space for life to flourish.
In Genesis, humanity is given the task of 'cultivating', tilling, keeping, the garden of Eden. The Creation story is a primal poetic narrative of meaning rather than fact. It is the meaning that matters for us at this stage of our evolutionary journey.
The understanding that the human vocation is to ‘keep the space’ derives from the earliest activity of the Creator in the Genesis story, who opened up the various spaces for particular creatures to enjoy their particular habitats. God opened up the spaces of night and day, of the waters that would teem with living things; the sky with every winged bird according to its kind, and the dry ground; the space where vegetation could come forth. And God saw that all was good and desired an abundance of the various life forms within their spaces. And then the human being, the Adam, was formed from the same elements as the earth, the Adamah. And God saw that it was all very good and on the seventh day rested. Our vocation according to the creation story is to be keepers of the spaces and the whole space of the earth community. And the direction of creation is to come to the wholeness of God’s indwelling, to be a resting place, to rest with God. This is peace. This is shalom.
This peace however is significantly challenged in our current environment by the ecological crises we are now facing. As others have said the ecological crisis is a spiritual crisis; a crisis of human identity. We have forgotten who we are. And when we forget who we are we forget how to live. Yet in this age it may be that we are waking up to that consciousness that re-members creation. We are realizing our co-creative vocation perhaps just in time. Our original gifting with the responsibility to be keepers of the space sees the need for us to collaborate with the whole earth community through the vivifying activity of the (w)Holy Spirit.
“The human task” says Rowan Williams, is “to draw out potential treasures in the powers of nature and so to realise the convergent process of humanity and nature discovering in collaboration what they can become. The 'redemption' of people and material life in general is not a matter of resigning from the business of labour and of transformation – as if we could – but the search for a form of action that will preserve and nourish an interconnected development of humanity and its environment. In some contexts, this will be the deliberate protection of the environment from harm: in a world where exploitative and aggressive behaviour is commonplace, one of the 'providential' tasks of human beings must be to limit damage and to secure space for the natural order to exist unharmed. “
Meditation is a form of action in and of itself and provides the basis for action which is contemplative. Meditation, as contemplative practice, reminds us of who we are and how to live in a way that may preserve the interconnected community of creation. It heals our aggression and exploitative tendencies. The contemplative practice of meditation is an action of deep listening and it bears the fruit of real humility.
The convergent process of human and other-than-human nature, discovering in collaboration what we can become, requires of us deep listening and true humility. The truth of humility is that we are humus; we are earthlings, grounded and embodied beings whose habitat is within the sheltering space of the earth. We do not live on the earth but rather we are part of earth. Humility is the knowledge and experience of who we are and where we fit in the order, or relatedness, of things. The depth of our listening will be according to the extent of our relationship with the other with whom we exist in community. The Australian Aboriginal woman Miriam Rose Ungemerr from the Daly River in the Northern Territory describes such relational listening as Dadirri which she says is like our understanding of contemplation. Dadirri is ‘inner, deep listening and quiet, still awareness. When I experience dadirri, I am made whole again.’
The original people of Australia know, or knew, their identity as intimately connected with the other–than-human environment. Djambawa Marawili, a Yolgnu man of Arnhem land, says that he sees himself as the ‘tongue of the land.’ The land has everything it needs but it cannot speak’ he says. ‘We exist to paint and sing and dance and express its true identity.’
“When I am in my homeland”, says Marawili “I know that my spiritual reality is here. I can see what is happening in our tribal country, in our land. We have significant ngarra (governance). Living in our country we can see what is happening in the future in a spiritual way.” Here are people who realize in the most profound and authentic sense their vocation as keepers of the space. This culture of his, the oldest living culture on earth, recognises the relationship between the space of country and the spiritual reality of the human being – indeed their very reason for existing, their human vocation. These people know who they are in relation to the ‘country’ (place) they belong to.
The practice of meditation is a path of self knowledge. Through it we understand ourselves as spiritual beings in need of more than material wealth to live fully. As spiritual beings we need space to simply be. In Christian meditation we begin by saying the mantra and eventually we listen to it. Our practice becomes one of listening in the space that the mantra keeps us in. We keep the space of consciousness through our practice and it keeps us, grounded in reality and rooted in the Love that keeps all space. Over time we re-member who we are as our fragmented self becomes integrated in the Self who holds us in being.
The ‘household of God’, the created reality, is one space consisting of a diversity of life. The contemporary over-emphasis on the economy, measured in material wealth, denies the space of the various ecologies that make up the whole earth system. Meditation can be a bridge between economy and ecology. Through the regular practice of meditation our consciousness becomes healed of the split. We come to realize that economy and ecology must exist together in harmony derived as they are from the one Source. Meditation reminds us that our prosperity is to be found in the spiritual capital of knowing who we really are and how we might live in balance for the whole earth community. As we become more conscious so we live out our human vocation as keepers of the space; the space of creation that also keeps us. Ultimately we become that space in which God finds rest as we, more and more, rest in God who sees all creation as ‘very good’.