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Simplicity – how complex can it be?

Dear wonderful Online Blogging Community

annedegruchy.co.uk image: Keep It Simple

Over the last couple of years I have had the privilege, through an Eva Koch Scholarship at Woodbrooke, the Quaker study centre in Birmingham, to be exploring the Quaker testimony of SIMPLICITY. It has been inspiring, challenging and not a little complex!

I am now lucky to have the opportunity to share some of this rich seam of investigation, interviews, reading, experience and reflection through a weekend course at Woodbrooke entitled: ‘Exploring Simplicity’. The course will take place from Friday 17th – Sunday 19th August 2018.

If you are interested in joining us please do click on the link below. Both Quakers and non-Quakers are welcome. Financial contributions are sometimes available through Woodbrooke or through Quaker Area Meetings.

https://www.woodbrooke.org.uk/item/exploring-simplicity/

You can also read some blog posts that emerged from my personal research and exploration about Simplicity by choosing the ‘simplicity’ tag in the menu at the side of this post.

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Finding my ‘Few Concerns’

As those of you who follow my blog will be aware, I have recently been deeply involved in studying and facilitating workshops on simplicity – a theme that evolved because of the need to simplify my own life both materially and with regard to my commitments. The irony of the whole process has been the discovery of quite how complex ‘simplicity’ is!

Amidst all my research and reading, one of the pieces that stood out for me is the very popular excerpt from Thomas Kelly’s work as quoted in Quaker Faith & Practice:

I wish I might emphasise how a life becomes simplified when dominated by faithfulness to a few concerns. Too many of us have too many irons in the fire. We get distracted by the intellectual claim to our interest in a thousand and one good things, and before we know it we are pulled and hauled breathlessly along by an over-burdened programme of good committees and good undertakings. I am persuaded that this fevered life of church workers is not wholesome. Undertakings get plastered on from the outside because we can’t turn down a friend. Acceptance of service on a weighty committee should really depend upon an answering imperative within us, not merely upon a rational calculation of the factors involved. The concern-orientated life is ordered and organised from within. And we learn to say No as well as Yes by attending to the guidance of inner responsibility. Quaker simplicity needs to be expressed not merely in dress and architecture and height of tombstones but also in the structure of a relatively simplified and co-ordinated life-programme of social responsibilities.

Thomas R Kelly, 1941
Quaker Faith & Practice – Chapter 20: 20.36

So recently I have been thinking about this and trying to discern what the ‘few concerns’ are that I, myself, should be faithful to.

This is easier said than done. At the moment there are many strands taking up my time and attention and each one feels ‘right’ and important, yet I know I cannot sustain them all for much longer. For quite a while now I have felt the need to ‘hold’ these things until the time when it becomes clear which ones I should move forward with and which ones will drop away.

In no particular order, some of the key pieces of my life at the moment are:

• My paid employment. My job working with the local authority in a team responsible for implementing the Mental Capacity Act provision on Deprivation of Liberty Safeguards is important to me. I am part of a friendly team, and when I am in paid work I feel fulfilled and part of society. Paid work and its routine also tends to have a beneficial impact on my mental health. This is a temporary post, so I need to make decisions about what to do when it comes to an end next April.

• My writing. Always a mix of pleasure and discipline, I am well into writing my fourth novel with a lovely agent trying to find a home for my third one. Normally I do not try to combine full-on novel writing and a job, but with someone believing in me and championing my work, now is not the time to lose my focus.

• My family. My father continues to have a good slice of my time and attention as he settles into life in residential care. An unexpected knock-on effect of him moving close to me is the ‘Anne de Gruchy Bed and Breakfast Service for Relatives’ for people who want to visit my dad! It is lovely to see my family so often, but does not help with earmarking time to write or work. Amidst all this, I am trying to maintain the lovely relationship I have with my son.

• My friends. These are getting rather squeezed out at the moment – except for the ones who I land on for a week to use them as a base for a ‘writing retreat’! Most of my friends are long-standing and we are used to flurries of contact with some longer gaps when other commitments come to the fore. It is gold-dust to have such friends in my life. Local friends probably think I have just hibernated for the winter…

• My partner/boyfriend (cue argument re how to refer to your ‘other half’ when you are 57 and definitely no longer a ‘girl’!). It is lovely to have love and companionship come my way unexpectedly at this stage in my life, but I need to give it attention to flourish and there is that tricky problem of distance…

• Community. I love where I live. I want to contribute. I don’t have time to do this but could choose to work/write less and contribute more. And what if a move of area becomes appropriate because of the new relationship? Do I feel able to risk uprooting and starting all over again? Ditto for my spiritual life and connections with the Quaker community.

You see my dilemma! Part of me feels excited by all the possibilities, and a lot depends on whether I can get a publishing deal. In the meantime I am trying to save money against a possible gap in employment and looking forward to the opportunities that the New Year will bring. I will be running some more Simplicity sessions in 2018 and hope to introduce some creative exercises to aid discernment. I am hoping to listen to my own advice!

The one thing that is certain is that I need this list to be shorter and more focused by the middle of next year. Please do remind me if I haven’t shown progress by then, and please do share your own stories and ideas about the ‘few concerns’ that speak to you in your own life.

annedegruchy.co.uk image: Christmas wreath

MAD MOMENT

Well – I have just dyed my hair and it now has bright lilac and purple streaks! Will I ever learn?

MARVEL MOMENT

My ‘new’ man is rapidly becoming my ‘old’ man – still together and going good!

© Anne de Gruchy

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Simplicity: A Personal Response

During the summer I spent time as an Eva Koch scholar at Woodbrooke – the Quaker study centre in Birmingham. I was researching the subject of Simplicity, which is a Quaker Testimony alongside Peace, Truth and Equality. This is the final article in a series of six articles that I wrote based on my research and the one-to-one interviews I conducted. These articles have previously been published in the Friend magazine.

SIMPLICITY: A PERSONAL RESPONSE

Reflections on my time studying Simplicity as a 2016 Eva Koch Scholar at Woodbrooke

The leading to explore simplicity was there in my life long before I knew about the existence of the Eva Koch scholarships at Woodbrooke. A few years ago my uncle left me an inheritance; a generous amount that allowed me to buy myself a new house and rent out the one I had been living in. Although this sounds wonderful, I am a Quakerly type and I began to feel uncomfortable at having so much whilst others had so little. I began to think about simplicity.

Simplicity is a testimony that on the surface is easy, but which has great depths underneath. As soon as I began to talk to people and to read more widely on the subject, it plunged me into a much wider exploration into the spiritual roots of my unease. I began to understand better the links between spiritual and material simplicity, and to realize that the questions I needed to ask were not simply about whether to give away some of my material resources or change my lifestyle – I needed to spend more time listening to God. As Harvey Gillman said in A Light that is Shining, ‘life cannot be separated into categories of “sacred” and “secular”.’

After posting a couple of blog entries about simplicity, I spotted a Quaker acquaintance’s Facebook link to the Eva Koch scholarships. ‘Is this for you?’ she asked. So here I am, sitting in the sunshine in the Woodbrooke gardens, reflecting on what this period of research has meant to me.

My research has included conducting interviews with 26 people. This has been a privilege and a joy. Perhaps it is the unexpected ‘outcome’ of my work – that the connections and insights arising from the interviews had an intrinsic value for me, and also, it appeared, for the participants. Many Friends expressed gratitude for the opportunity to talk about what simplicity meant to them and felt that it helped address issues they were exploring in their lives. The openness and honesty people entrusted me with has really moved me. I hope this process of transformation will continue through into the workshops I am developing. As one Friend said, the testimony of simplicity at an individual level is about ‘having relationships that are less distorted’ and at a wider level ‘it’s about seeing society as it really is without the kind of prejudices we normally bring’.

To some extent I can list the things I hope to take away as a result of my time looking at the testimony of simplicity. These include the intention to:

• Focus on quality not quantity and to do this through a process of discernment, following the leadings that God gives me. Not being afraid to let go of other activities in my life.
• Make the time I have with people count: listening, giving attention, engagement. Relationships and community matter.
• Make more time for God! This may involve deleting the Facebook App from my phone!
• Not look too far ahead – focus on current activities and trust in God for future direction.
• Continue my commitment to regular meditation/centering prayer.
• Reduce the things that I own and simplify my financial arrangements, but letting this arise naturally from an internal spiritual discipline.

This is all good, but I am aware that once I’m back at home I am likely to let my headspace get out of control again and to overthink the way forward. It reminds me of an analogy given by one of the interview participants: the image of a snow-globe – ‘if you live a simple life those snowflakes aren’t bubbling around… It’s kind of Quakerish… the Light can shine through,’ she said.

Another tool I have been given is the possibility of moving away from words as a means of communication and knowing people. While I was at Woodbrooke I joined a ‘Dance of Connection’ course. We danced the Five Rhythms as developed by Gabrielle Roth – a form of dance that is intensely linked to our inner selves and freeing ourselves to expression and change. We got to know each other so intimately and quickly through dancing together, and it was hard to return to a world of speech and words afterwards. Somehow this felt like a simpler way of knowing people than making conversation.

Typed words also felt inadequate to express the wonderful variety and depth of the ways participants described simplicity during the interviews. Some of my favourite phrases and words included: ‘whittling to the bare bones’, ‘linear’, ‘beauty’ and being involved only with things that ‘come out of a centre of stillness, and a centre that is held in God’. I also responded to the idea that speaking truth is a manifestation of simplicity. In the end I represented these artistically, with coloured lettering and shapes flowing around the central word ‘simplicity’. It was a creative and spiritual process that felt at home with the theme of simplicity itself.

I have also been given other resources on my journey. One of these was the recommendation of the book A Simplified Life: A contemporary hermit’s experience of solitude and silence by Verena Schiller. This is a beautiful and evocative book that really spoke to me. It was written by a nun who spent decades living in silence as a hermit in a tiny hut on the Llyn Peninsula in North Wales. She clearly evokes the draw of the coastline and its islands to monks and hermits across the ages, and describes her lifestyle and the landscape around her with a deep humanity and spirituality.

Schiller says that as a result of her eremitic life ‘the artificial barrier between outer and inner begins to dissolve in an ordinary, everyday sense, bringing a deeper awareness of unity. Life simplifies.’ Yet it is not the idea of an isolated or simple lifestyle that speaks to me in this book, it is the way Verena describes the leadings that brought her to this lifestyle from her community of nuns, and also the way she is later led to change her anchorage to one nearer to a village as she moves into older age. There is a process going on for her that takes years to come to fruition. She is aware of God’s calling to a different way of life but she waits on this for the time to be right. She does not fret or hurry.

I suspect that having done this scholarship will be life changing, but, like Verena Schiller, I need to ‘sit with’ the leadings I have and let them mature until the way forward is clear. ‘Clarity’ is a word several Friends used when describing simplicity, and seeking it is necessary if any changes I feel led to make are to be successful and sustainable. I’m having to hold back the part of me that wants to jump into the unknown – I feel at one with Henry Thoreau in Walden when he says: ‘I do not wish to take a cabin passage, but rather go before the mast and on the deck of the world, for there I could best see the moonlight and the mountains.’

This article first appeared in ‘the Friend’ on 11/11/2016

© Anne de Gruchy

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Quakers and Radical Simplicity

During the summer I spent time as an Eva Koch scholar at Woodbrooke – the Quaker study centre in Birmingham. I was researching the subject of Simplicity, which is a Quaker Testimony alongside Peace, Truth and Equality. This is the fifth in a series of six articles that I wrote based on my research and the one-to-one interviews I conducted. These articles have previously been published in the Friend magazine.

HAS QUAKERISM LOST ITS RADICAL EDGE?

Has the Quaker approach to simplicity has become lukewarm?

Simplicity is not an easy testimony. For a start the roots and meaning of the word are unclear. Early friends urged plainness of dress and speech, printing and distributing testimonies ‘against excess in these things’, and in The Priests Fruits Made Manifest George Fox asked of the wealthy clergy ‘are these marks of a Christians life?’ But what does it mean to live out the testimony of simplicity as we understand it today?

Frances Irene Taber, in the 2009 Pendle Hill Pamphlet Finding the Taproot of Simplicity, talks about how the first generation of Friends did not have a testimony for simplicity, instead focusing on stripping away ‘superfluities’ that got in the way of what they experienced as true. ‘It is this radical process of stripping for clear-seeing which we now term simplicity’ she says. In the 1850s, when Friends in Yearly Meeting debated plain dress and speech, people began to speak about being simple in inward ways as well as outward.

Amongst the Friends I interviewed the testimony meant a range of different things, from ‘taking away the surplus’ to seeing the world as it really is, avoiding distorted relationships, and challenging injustice. Some struggled with the testimony, one Friend saying this was because it’s a personal challenge and less easy to see how to change ‘without being very radical’. For one Friend it meant taking what’s happening in their spiritual life and putting it at the centre. These processes chime with ‘stripping for clear-seeing’, but do we act boldly or are Quakers, as one Friend suggested, ‘not radical enough’?

What do we change for simplicity?

I asked participants what changes they had made in response to the testimony of simplicity. Half said their lifestyle hadn’t changed. These people recognized Quaker values as important but said they fitted or chimed with their existing situation before they encountered Quakerism. One Friend said the testimony ‘just seems to be so in keeping with my beliefs’, another that ‘this is what I’ve been doing anyway, all my life.’ A Friend who previously lived in a religious community felt his life was already simpler than Quakers. Only one participant said they had changed their life significantly, describing it as a ‘Quakerly challenge.’

So how were Friends applying simplicity today? Some wanted to dispel the stereotype of a rural life of self-sufficiency or isolation such as lived by Henry Thoreau, famously outlined in his book Walden. The answers given weighed towards the practical, the most popular being: buying less, shopping ethically, using charity shops, travelling on public transport, not owning a car, avoiding flying, and mindful spiritual practice.

Some Friends felt guilt that they should be doing more. For Jonathan Dale, guilt has a positive part to play: ‘If we do not see, or feel, any need to change our conduct, from where will the motivation come to change it?’ he asks in his 1996 Swarthmore Lecture Beyond the Spirit of the Age. He goes on to say that we need not fear guilt, but instead ‘receive it as a messenger of Truth’.

Dale appears to exemplify the testimony in action. He moved with his family from an affluent suburb to the inner-city estate in Salford where he worked, saying ‘…we need to share something of what poverty and marginalization mean if our faith is to be real’. In Quaker Social Testimony in our Personal and Corporate Life (Pendle Hill) Dale explains that the decision to move took ten years due to fear of theft, violence and vandalism. Ultimately, though, he feels the experience was ‘an opening and a liberation’.

Social activism is not for everyone

Of the 26 people I interviewed, seven expressed a dislike of, or disinterest in, activism and politics. ‘There are other ways of getting your voice heard,’ one Friend said, pointing out that ‘lifestyle is the biggest witness you can do.’

Many Friends combined action with a spiritual focus. When asked about the spiritual implications of simplicity, about two fifths of participants spoke of contemplative practices such as meditation, reflection, yoga and non-attachment. There was also an appreciation of the Quaker form of worship and silence.

From the 1930s to the1960s American Quakers seemed particularly concerned about the rise of consumerism and some issued a strong call to a simple life. Pendle Hill output included pamphlets from Mildred Binns Young who wrote about her choice of a life of ‘functional poverty’ and Richard B Gregg’s 1936 essay The Value of Voluntary Simplicity. Gregg acknowledged that ‘voluntary simplicity involves both inner and outer condition’ and described a conversation with Gandhi who advised him against giving up his books ‘in a mood of self-sacrifice’, saying: ‘Only give up a thing when you want some other condition so much that the thing no longer has any attraction for you’. This echoes George Fox’s advice to William Penn concerning his sword: ‘wear it as long as thou canst.’

These accounts remind us that even radical external simplicity originates with something inward – a process of discernment and attentiveness to the leading of God/the divine. One Friend said that ‘the root of everything is the spiritual side’ and another that ‘I don’t really separate spirituality from living.’ ‘Spiritual discipline is important’ another Friend reminded us.

Activist, radical, Quaker?

The role of political action/activism causes discord. ‘It’s the only area that some people… in Quakers feel they’ve got the excuse to wag the finger’ one Friend told me; another felt there’s a Quaker problem of ‘activists criticizing navel-gazers’ and ‘spiritual people criticizing activists’. Personal choices are political one participant pointed out, saying a simple life is about economics – who has and who has not – and using resources wisely.

The younger adults took a more radical stance, seeing the need for a cultural shift and for radicalization to be ‘normalised’. One was interested in ‘anarchist’ and ‘bottom-up’ peace-building and activism. He had lived in several forms of community and felt it was liberating not to own things. He acknowledged, however, the security net of his middle class family but felt security can also be found through relationship networks. In his experience, Quaker meetings did not support radical simplicity and he felt that comfortable middle-class Quakers have lost their radical edge. Another said that to ‘not choose work’ is also radical. A third felt a ‘religious moral imperative’ to ‘live in solidarity’ with the people Jesus called ‘the least of these’: ‘I have everything to lose… from challenging that system, and of course everything to gain from being in greater solidarity with the entire rest of the world.’

Are we practicing ‘safe simplicity’?

It is a luxury to be able to choose ‘voluntary simplicity’ and many are forced to live complex lives juggling insecure work and responsibilities for dependents. One Friend spoke of ‘safe simplicity’ versus living precariously, saying that rough sleepers, prisoners and people struggling with alcoholism are all practicing simple living, and that ‘there is a dangerous smugness in Quakers.’ She spoke of her working class background, and how Quakers sometimes treat poor and working class people as ‘them’. Forced poverty – an ‘evil’ which ‘should be renounced’ according to Richard Foster in his book Celebration of Discipline – was mentioned by several Friends.

The problems we face are systemic and require imagination and spiritual bravery if we are to address them. ‘Simplicity,’ says Parker J Palmer in his introduction to Plain Living: A Quaker Path to Simplicity by Catherine Whitmire, ‘can impel people to plunge into the world’s most intractable problems.’ As Advices and Queries 27 encourages, perhaps we need to ‘live adventurously’ and let our lives speak.

This article first appeared in ‘the Friend’ on 04/11/2016

© Anne de Gruchy

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Simplicity: The Twelve Steps

During the summer I spent time as an Eva Koch scholar at Woodbrooke – the Quaker study centre in Birmingham. I was researching the subject of Simplicity, which is a Quaker Testimony alongside Peace, Truth and Equality. This is the fourth in a series of six articles that I wrote based on my research and the one-to-one interviews I conducted. These articles have previously been published in the Friend magazine.

THE TWELVE STEPS

Exploring what we can learn about God and Simplicity from people’s experience of the Twelve Steps.

When I started the series of interviews that I conducted for my Eva Koch scholarship I didn’t know what to expect, but I didn’t expect to find such a deep well of spiritual simplicity within the realms of addiction.

One of my very first interviews was with someone who described himself as an alcoholic in recovery, and it was incredibly powerful. His responses to my questions were so strong and clear. ‘But it’s simple…’ he said, time and again, of his relationship with God, spirituality, and material things. This Friend was involved with the Twelve Step programme through Alcoholics Anonymous (AA), and it had changed his life. I knew immediately that this was something that I wanted to write about.

Until recently I was unaware of the strong ‘religious’ or spiritual basis of the Twelve Step programme. The stages are outlined in Twelve Steps and Twelve Traditions, written by a co-founder of Alcoholics Anonymous, as well as in the AA ‘Big Book’. The initial steps include: Admitting powerlessness and that our lives have become unmanageable, recognition of a ‘Power greater than ourselves’, and relinquishing lives ‘to the care of God as we understood him’. In Breathing Under Water: Spirituality and the Twelve Steps, Richard Rohr suggests that we are all addicts and puts forward the argument that ‘the Gospel message of Jesus and the Twelve Step message of Bill Wilson are the same message’, comparing each step to aspects of Christian spiritual growth.

So what lessons do the Twelve Steps have for us in practising simplicity?

During my interviews I spoke to four recovering alcoholics, two family members who attended Al-Anon, and two co-dependent Friends who had also done the Twelve Steps. One Friend said that the programme was ‘the place that I found the greatest mental and spiritual simplicity… not within Quakers’ because ‘people come to Twelve Step from a place of brokenness’. He spoke of how simplicity is necessary to address pain, which he felt was often treated as a commodity. A co-dependent Friend talked of recognizing pain and then having to ‘let go and let God’, a simple but also complicated practice she achieved through meditation, in nature, and at Quaker Meeting for Worship.

The Twelve Steps are fully engaged with spiritual simplicity and transformation. Step Eleven seeks ‘through prayer and meditation to improve our conscious contact with God as we understood Him’; many Friends described these spiritual practices as part of simplicity. Quaker educators have picked up on these links and one Friend had attended a Quaker Spirituality and the Twelve Steps course at Woodbrooke. She found this very helpful, especially the approach of ‘just for today… I’m going to do…’ as an aid to keeping things simple.

Further to this, Quaker practice has a lot in common with the Twelve ‘Traditions’ by which AA functions; set up to answer the question ‘How can AA best stay whole and so survive?’ (The Big Book). The Traditions state that authority lies with ‘a loving God’ expressed in the group conscience rather than with the society’s leaders. This, together with encountering the ‘God of our understanding’, has an affinity with Quaker theology which doesn’t seek to pin down the nature or language of God, emphasizing God as personally experienced and also acknowledging the group experience of God in a ‘gathered’ Meeting for Worship.

The affinity of experience drew two Friends who had done the Twelve Steps to Quakers. One said: ‘in that complicated world that I came from, being able to have a God or Higher Power of your own choice… was really simplifying to a level that I could get to grips with’. For another the ‘keep it simple’ slogan used in AA also chimed with Quaker practice, although he got frustrated by our tendency to talk and felt Quakers could learn from the Twelve Steps by putting love first, not thinking.

Material and structural simplicity

Alcoholics Anonymous also addresses material and structural simplicity. Tradition Six states that AA groups should never endorse or finance other enterprises ‘lest problems of money, property and prestige divert us from our primary purpose.’ Tradition Seven says that AA groups should be fully self-supporting and decline outside contributions. AA also decided to have ‘the least possible organization’ with public relations ‘based upon attraction rather than promotion’.

A willingness to forgo prestige or profit to maintain integrity echoes Quaker testimony and experience, especially regarding business and simplicity. ‘Experience has often warned us that nothing can so surely destroy our spiritual heritage as futile disputes over property, money, and authority’ says the Big Book. Surely this has a message for Friends, who often find that running and financing a meeting house, or employing staff, or making funding choices, can cause conflict or distraction from spiritual values.

The dangers of double addiction

There are inherent dangers in a process that has such a transformative impact on people’s lives. ‘Even the much needed Twelve Step Programs have become their own kind of addiction and avoidance of the painful mystery of things,’ says Richard Rohr in his book Simplicity. This echoes the experience of a Friend who attended the Twelve Steps but felt that people had become addicted to AA instead of alcohol and that thus ‘in some way or another it (alcohol) never left their lives.’

Another Friend felt the Twelve Steps could be dogmatic, ‘like evangelical churches’. The ‘all or nothing thinking’ of dry drunks is a problem says Rohr in Breathing Under Water, citing psychological research that showed many twelve steppers were childish, emotionally selfish and grandiose. Rohr likens this to Christians and clergy who ‘never went to the inner room where Jesus invited us’.

Finding the atmosphere at AA difficult, one Friend’s solution came through the book Rational Recovery by Jack Trimpey. She was a Quaker prior to trying and rejecting the Twelve Steps, which she said ‘didn’t speak to my condition’. The book worked because she felt the author ‘came from the same place’ and its message was ‘so simple’.

Transformation, bottom up

Is it somehow easier for people who have hit rock bottom to access God? Rohr seems to think so, saying you will not learn to draw on, or even know the existence of, a larger source ‘until your own sources and resources fail you’.

Friends’ experience of the Twelve Steps illustrates the power of letting go of our own attempts to control our lives and handing this to God, and of a simple spirituality. ‘The most precious thing I’ve been given is choice,’ said one Friend of the effect the Twelve Steps had on his life. But we also need to keep our connection to listening and responding to the God we have found. ‘Many twelve steppers settle for mere sobriety instead of a real transformation of the self,’ says Rohr.

Bill W, who developed the Twelve Steps after a friend passed on his own experience of gaining God’s help to overcome alcoholism, clearly experienced transformation. His wish to share the ‘good news’ is born out of this transformation, and returns us to Rohr’s comparison with the Gospel message. But I feel it’s appropriate to finish by returning to that original interview: ‘Belief is a real powerful thing,’ our Friend said, ‘because it works’.

This article first appeared in ‘the Friend’ on 28/10/2016

© Anne de Gruchy

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Simple Living: Location and Lifestyle

During the summer I spent time as an Eva Koch scholar at Woodbrooke – the Quaker study centre in Birmingham. I was researching the subject of Simplicity, which is a Quaker Testimony alongside Peace, Truth and Equality. This is the third in a series of six articles that I wrote based on my research and the one-to-one interviews I conducted. These articles have previously been published in the Friend magazine.

SIMPLE LIVING: LOCATION AND LIFESTYLE

Exploring the influence of culture and lifestyle.

What is a ‘simple life’ and how and where can we lead one? An unexpectedly rich seam from the simplicity interviews I conducted came from asking how people’s cultural background and upbringing affected their approach to simplicity.

In the BBC Radio 4 series Great Lives, Ann Limb suggested that the seeds of the testimony of simplicity were sown in George Fox’s experience and enjoyment of the simple lifestyle of a shepherd. Jonathan Fryer said that Fox ‘loved being out on the moors with the sheep because it gave him days of solitude and reflection’. How do people’s lifestyles relate to simplicity today?

Travelling changes people

Firstly, I found that people who travelled came back changed. One Friend spent three years travelling following a redundancy. He described seeing other people live very simply, through poverty or circumstance, and that they often appeared happy and socially connected with others. It made him feel the truth of ‘less is more’, and when he returned he rented out his house, bought a boat to live on, and disposed of many of his possessions. The remote places he visited affected him: ‘When I left I would say I believed in God but I was always a bit sceptical, but through travelling, through being on my own… it made me feel very different about spirituality.’ His new appreciation of reflective time drew him to Quakers.

Experiencing other cultures

In his 1941 essay The Blessed Community, Thomas R Kelly talks about finding fellowship when experiencing ‘overwhelming seas of love of God’, and that ‘in the fellowship cultural and educational and national and racial differences are leveled.’ In one sense this is true, but we live in a world with huge inequality that has become increasingly visible. Participants who had lived and worked in other places often found that facing these inequalities changed them profoundly.

One person had worked with street children in Kolkata for Tear Fund. ‘When I turn on a tap, even now, I’m thankful it’s clear water that comes out of it not brown water,’ she told me. She feels more gratitude for what she has and now buys fairtrade goods. Another, who worked with VSO in Pakistan and the Punjab, said ‘it changed me fundamentally… I came back and I stripped so much back of my life because I’d seen such extreme poverty’.

‘Very few people can live a true simple life in western industrial societies’ say Cecile Andrews and Wanda Urbanska in Inspiring People to See That Less is More (State of the World 2010: Transforming Cultures from Consumerism to Sustainability), insisting that the simplicity movement needs to ‘move to a greater advocacy of public policy change’ and praising projects that protect existing sustainable lifestyles from the impact of consumerism.

A Friend who had lived in China and Japan said that living in other cultures ‘forms you as a person’. Another who had worked in Sri Lanka felt they benefitted from being time rich while we are time poor. We also have lessons to learn about sustainability. In Holiness in the Everyday, David Cadman says other cultures, including Aboriginal and Native American, have a ‘treasury of stories and myths’ that show how to live in harmony with the land, requiring qualities like co-operation, generosity, patience and sufficiency.

Quakers in some countries were less engaged with the testimony of simplicity. One Friend lived in Sweden and acknowledged that Scandinavian culture is naturally quite simple, but said that Swedish Quakers don’t talk about these things much. Another lived in Italy where the convinced Friends at his meeting are new to Quaker traditions and in a learning process about lifestyles and testimonies.

Living in community

Several Friends had experience of living in community as a way of leading simple, sustainable lives. These included Findhorn, L’Arche, WWOOF and Quaker communities. Relationships proved the most challenging element for one Friend who cited Jean Vanier, founder of L’Arche, saying that when living in community your worst enemy will be living with you. Another said living in a religious order, despite a simple physical lifestyle, was the opposite of simplicity intellectually.

Young adult Friends were notably more interested in community living. One lived in Nepal as a child and was affected by seeing extreme poverty. He remembered having simple toys like all the other children but ‘coming back (to the UK) and being bombarded… with everybody wanting more.’ He later lived in a L’Arche community and learnt ‘…the wellbeing of a community is dependent on its embracing of diversity… the person who’s most different from you, like this gentlemen who’s totally non-verbal, he was the one who I needed to be with because he could change me in a way that somebody who had a degree from Oxford couldn’t. We’re kidding ourselves if we think that we’re not somehow malnourished because we’re just all basically middle-class, white, highly educated people’.

Where we live: city versus country

Amidst nature was where many Friends felt closest to God/spirit, whether a city garden or the countryside, but a dichotomy emerged as to whether simplicity was easier in a rural setting or the town. One Friend said that simplicity is nurture and going back to the land as people, another that it is being more in tune with nature – the way people used to live. The past had a strongly evocative hold for people, who shared experiences of relatives who had simpler, more inventive, lifestyles when living through the war years. One Friend regretted the loss of the creative smallholder culture on the island where she lived – changes in land ownership and economics meant she could not afford land or that lifestyle.

‘When you live in a city you are much more likely to get swept into excess and living a more complicated life,’ said one Friend who previously lived on a boat. Several felt the limited choices offered by rural living reduced the temptation to buy, encouraging local barter systems and co-operation and freeing up time. Community was also important. Thoreau’s choice to live in a hut in the woods raised debate, one seeing it as a ‘selfish choice’, another as highlighting the possibilities for others.

Public transport and not needing a car was the main reason participants felt city living was simpler, along with access to cultural events and work. It is human nature for people to move towards cities for work/wealth said one Friend.

Being where we are

Rufus Jones, in Quakerism and the Simple Life published in 1906, says the simple life he advocates is as ‘good for city as for country, and possible for the millionaire or the city sweeper’. Ultimately simplicity is personal to individuals: ‘Not everybody is going to want a smallholding in the depths of Derbyshire’ said one Friend.

However, if we think that we can change our lives by moving to a place with a simpler culture we are mistaken, says Thomas R Kelly in The Simplification of Life. He tried living the ‘quiet life of the South Seas’ but: ‘I found that Americans carry into the tropics their same mad-cap, feverish life which we know on the mainland. Complexity of program cannot be blamed upon complexity of our environment… Nor will simplification of life follow simplification of environment.’

Wherever we live, Advices and Queries 41 reminds us that ‘a simple lifestyle freely chosen is a source of strength’; something to be reached, says Rufus Jones, ‘not by a bound, but by steady obedience to the well known principles of the moral and spiritual life’.

This article first appeared in ‘the Friend’ on 14/10/2016

© Anne de Gruchy

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Simplicity, Time and Technology

During the summer I spent time as an Eva Koch scholar at Woodbrooke – the Quaker study centre in Birmingham. I was researching the subject of Simplicity, which is a Quaker Testimony alongside Peace, Truth and Equality. Testimonies are like codes of conduct – a kind-of blue-print of the values and insights – and resulting actions – that we aim to live our lives by. This is the second in a series of six articles that I wrote based on my research and the one-to-one interviews I conducted. These articles have previously been published in the Friend magazine.

SIMPLICITY, TIME AND TECHNOLOGY

Exploring the impact of technology and the importance of making room for God in our lives.

What are the barriers to leading a simple life? I asked the participants in my research this question and was surprised to find that social media and technology took a distinct back seat. Far and away the biggest concern was trying to practice simplicity with a husband, wife or partner whose values did not sit comfortably alongside the respondent’s own. Second came the pressures of society – the ‘norms’ we are expected to follow and having to go ‘against the flow’.

Where does technology sit in our thinking about simplicity?

For most people I spoke to, technology provides a tool that we need to use appropriately. The internet and computers were seen as having many benefits: keeping in touch with family, learning a language, buying groceries online, finding information, satellite navigation, emails as a form of record and communication and an aid to memory problems. ‘It’s simplistic to say that Facebook is bad,’ one Friend said, ‘human existence is about relationships and a lot of these things are about relationships’. One older Friend, though, found the assumption that everyone has access to the internet was ‘a real burden’, and limited her options.

Technological advances such as washing machines were also generally accepted as making life simpler and saving time. Simplicity is ‘not doing without a fridge/living in a mud hut in the middle of nowhere’ said one Friend. Technological progress is a positive thing, another felt, ‘we are meant to be inventing, meant to be curious’.

The importance of time and focus

One Friend I spoke to had returned to washing things by hand; this felt simpler, she said, even though it took longer. Perhaps this was because she gave time and attention to the task. In Holiness in the Everyday, David Cadman suggests that to change our way of being we need discipline and to accept a slower pace. The greater challenge of simplicity is not to do with possessions but ‘the right use of the gift of time’ said one person in Twelve Quakers and Simplicity.

Making time is important. For one Friend simplicity involved reducing the number of contacts and complications in her life. ‘Having time to be’ is part of simplicity said another, enabling spontaneity and making room for God and other people. By simplifying her life this Friend found that she interacts with her neighbours more, and is open to listening and hearing what other people say and want.

Friends acknowledged the tendency of technology to ‘suck energy’, and limited its use by, for instance, keeping computers away from the lounge, deleting the Facebook app on their phone, and using a weekly podcast to catch up on news. In his book A Sustainable Life, Douglas Gwyn says: ‘We read about different religions and learn new spiritual techniques, for example, through books, the internet, and other outward resources. But ultimately, these resources only scatter our attention, intention, and energies, leaving us exhausted and lost.’

We need to employ such technologies as help us towards our goal ‘without distracting’ says Martin Cobin in Workers in God’s Mine: Maintaining Simplicity in a Society Preoccupied with Technology. Cobin returns us to the territory of discernment, of identifying those ‘few concerns’ that God asks us to be faithful to as outlined by Thomas Kelly in A Testament of Devotion.

Avoiding technological ‘utopia’

A Friend who attended Quaker Quest told me they had discussed whether George Fox would have had an iPhone; their answer was ‘yes’ – he might have used it as a tool but not own the latest model. Most people I spoke to had older versions of technology, resisting the pressure to upgrade. One Friend had chosen not to buy a smart phone at all because mining the minerals needed to make them was fuelling war in Congo.

Some Friends spoke about the cultural and peer pressure their children and grandchildren were under to have the latest technology; however young adult Friends had generally chosen to limit the technology they used, although this isolated them amongst their friends. One was challenged because she felt that most technology is environmentally unsound yet ‘the level of social exclusion you’d experience as a young adult not being on any kind of technology is daunting to say the least.’ She spoke of the conflict between the ‘ecological soundness of it and being part of the (political) conversation’ and sometimes had ‘screen-fasting’ days.

In his essay Technology and Simplicity in The Hidden Door, Mark Burch talks about our ‘enchantment’ with technological progress and how many people are ‘technological utopians’. My interview participants appeared to resist this trend and concur with Burch’s view that we need to bring mindfulness to our use of technology. Burch goes further, saying society needs to explore how technology’s role might change in order to serve simple living.

We should also ask: Does technology increase our joy? Joy is one product of experiencing the ‘Eternal Now’ according to Thomas Kelly in A Testament of Devotion. Writing in the early 1940s, Kelly said the era was one of ‘this-sidedness, with a passionate anxiety about economics and political organization’ and that this was causing people to ‘neglect the Eternal Life springing up within our “ordinary experience of time”.’ Is technology taking a similar role today? As one Friend told me: ‘my mobile phone doesn’t make me happy… It does complicate my life, to be on Facebook… and to have all sorts of ways of people contacting me at my fingertips’.

Media and a sick society

Friends were uncomfortable with the media. It ‘confuses people’ said one Friend, because it can ‘get the weightings wrong between the traditional wisdom and the need to make it controversial.’ Another disliked the pressure of advertising and said that you ‘could very easily get swept away by the forces of the media… that you need things… and that to be happy your life should be more complicated almost’. In Celebration of Discipline, Richard Foster says: ‘The mass media have convinced us that to be out of step with fashion is to be out of step with reality. It is time to awaken to the fact that conformity to a sick society is to be sick.’

But fashions do impact on us and lead to changes in the ways we learn and practice spiritually. Douglas Gwyn writes about how Rex Ambler based his Experiment with Light meditations on a mix of George Fox’s advice and methods used by psychologist Eugene Gendlin. ‘Living in an era dominated by technology and technique, many today find a series of steps more helpful than the traditional Quaker palette of evocative images and metaphors’ says Gwyn.

Framing the problem of distraction

A Friend in his late twenties felt sad that young people appeared to feel there is something better going on elsewhere, constantly looking at their phone rather than experiencing the moment, the here and now. ‘I’m so fortunate I grew up just (before) that time… all this social media stuff became so in your face, it’s now like kids are hard-wired to it from a young age.’ He said that it is when he feels unable to ‘express himself to the full’ in ‘more powerful ways’ that he uses Facebook most, becoming addicted to it even though it doesn’t nourish him.

Thomas Kelly says that ‘the outer distractions of our interests reflect an inner lack of integration of our own lives.’ It is hard to believe that attentiveness, slowness, silence, and compassion will improve our wellbeing, says David Cadman, but we have to learn to ‘let go and dwell in the Divine with an open heart.’

This article first appeared in ‘the Friend’ on 07/10/2016

© Anne de Gruchy