Contemplative Dialogue Process Values
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What distinguishes Contemplative Dialogue from other contemporary approaches is melding the ancient Contemplative traditions of awareness and attention to the real, with current theory on dialogue. This synthesis in practice adds a depth and consistent ability to touch the collective mind of a group, or more to the point our collective human awareness.
Group members are often able to touch the collective mind of the group because of the process values that underlie the Contemplative Dialogue practice. Focus on these process values is another way to support combining theory with action in real time.
Group members are often able to touch the collective mind of the group because of the process values that underlie the Contemplative Dialogue practice. Focus on these process values is another way to support combining theory with action in real time.
- Trust in the basic unity of human people and all life. A foundational process value and assumption is the fundamental unity of all humanity. We assume that while differences and divisions are real at many levels, the deepest reality is of a common unity and ground that connects the human family.
- Gandhian Nonviolence: Nonviolence in presence, word, and action. Contemplative Dialogue accepts the message of Gandhi and King that while violence and force may be quicker, in the end they fail to fundamentally resolve problems. Only solutions that respect all parties, and invite them into the solution are capable of long-term and lasting resolution. We further assume that the practice of true nonviolence (in thought, word and presence) creates a dynamic openness in communities and systems that is both creative and deeply healing. This spirit of Gandhian nonviolence overcomes the fundamental dualities of human thought that doom efforts at 'good communication' that demand no change in the participant. Nonviolence has great power provided it really witnesses to truth and not just to self-righteousness.
- Commitment to seeking truth with compassion and humility. We assume that each of us witnesses to the truth as best we are able. We point to truth 'where' and 'as' we've experienced it. If a particular philosophy or religion has led me to a deep experience of truth in my life, I may likely assume that others will find truth in the same place and fashion. My attachment to particular language, imagery, or descriptive ideas may blind me to others' attempts to describe what may be common in our experiences.
- Commitment to speaking truth with compassion and humility. My ardent desire to share truth as I've experienced it may unintentionally lead me to forcefully attempt to convert others to 'my experience.' My insistence on 'preaching' a good value, motivated by my deep love and concern, may do more to harden others in positions of opposition. Telling the truth with compassion challenges me to first recognize what the core experiential values or truths are behind my ardent positions. It then requires me to speak to that meaning, and then trust that the common truth in what I share will eventually touch others and connect with the truth within them. The practice of 'telling the truth with compassion' is an act that has profound consequences for those attempting to do so as well as those who hear it. This form of truth telling has nothing in common with the safer practice of 'telling the truth politely.' Politeness leads to avoidance, white lies, and defensive work-arounds. Compassion on the other hand, is an act of deep solidarity and commitment to others even though at times it can feel uncomfortable or unsafe.
- Respect and support for participants' freedom and self-determination. This value demands that the process reflect and embody a commitment to participants' freedom of choice and self-determination. It assumes that anything less is coercive and will fail to honor the sacred being and becoming that each of us is. Beyond mere tolerance or individualism, this commitment demands a mutuality and involvement, a willingness to engage so that free choice is informed and enhanced by intentional relationship.
- Willingness to risk suspending the rush to action. The stance of Contemplative Noticing, 'taking a long, compassionate look at the real,' trusts that without this 'watchful suspension of action' we are doomed to sustain past patterns of interaction. The power of looking with a 'beginner's mind' creates the necessary openness and possibility of true freedom and mindful action.