I have been following Philippa Langley’s work for about a decade now, after initially hearing about her fascinating story of how she found Richard III in a car park in Leicester. Yesterday, I listened to a Gone Medieval podcast episode where she talks about her research into what happened with the princes in the tower.
For centuries, historians and the public at large have largely bought into Tudor propaganda about Richard III, including that he had the princes in the tower killed because they were rivals to his throne. While all the time, there was an absence of contemporary documents suggesting they died at that time, and other documents strongly suggesting that the princes lived for years later.
WHY IS THIS INTERESTING?
Why am I interested in this?
It’s not because I am particularly interested in Richard III, although I am generally interested in history.
It’s because it says something about us – individually and collectively.
BUYING INTO PROPAGANDA RATHER THAN LOOKING AT REALITY
In this case, we have the Tudor family that violently took over the throne of England. They were concerned about their perceived legitimacy, so they wanted to bolster their image by depicting Richard III – the king they disposed of – as a shady character. They received support in this project from many who saw the benefit of being on their good side, including Shakespeare.
Historians apparently largely bought into this propaganda, including the story of Richard III having the princess in the tower killed. They were happy to base it on works of fiction and the popular view without closely examining the data supporting or contradicting that story.
WE ALL DO IT
We all do this. We all buy into certain stories because it’s a popular view or because it gives us something. We often do it without closely examining the stories and what supports or contradicts them.
We do it collectively, and we do it in our own life.
Fortunately, we all also have a Philippa Langley in us. We have a part of us willing and able to investigate to find what’s genuinely more true for us.
WHAT ARE SOME COLLECTIVE EXAMPLES TODAY?
I’ll give a couple of examples of how we collectively seem to be doing this today. These are my typical bee-in-the-bonnet examples (!).
WHAT WE MORE FUNDAMENTALLY ARE
One popular view is that we most fundamentally are this human self. We are fundamentally this person, a doer, an observer, and so on. Even most philosophers and psychologists seem to buy into this view without apparently examining it very closely through phenomenology or logic. It may or may not be accurate in a third-person view, but is it what we most fundamentally are in a first-person view?
What I find is that to myself, I am more fundamentally consciousness and the world to me happens within and as that consciousness. And I am capacity for all of that – I am capacity for the consciousness I am and all that it forms itself into.
We can find the same through logic. If we “have” consciousness, then to ourselves we must BE consciousness. And if the world to us happens within and as consciousness, it happens within and as the consciousness we are. The consciousness we are forms itself into our whole field of experience. It’s all we have ever known. This consciousness has no outer edge. To us, we are oneness and the world happens within and as oneness. We are even more fundamentally capacity for all of this. And so on.
GLOBAL ECOLOGICAL OVERSHOOT
Another is a set of collective assumptions about our ecological crisis. For instance, that it’s mostly about climate change, we still have time to deal with it, someone else will do it, and we can solve it through technology or peripheral tweaks to how we collectively organize ourselves.
This is obviously a naive view. We have been in a global ecological overshoot for decades. We would need more than two Earths to support our current collective consumption. That means that we are spending from our ecological “savings account”. This looks more or less OK for a while until we hit the bottom, and then our lifestyle collapses. In this case, it’s the planet’s ecosystems that collapse and our civilization with it. It’s inevitable when we are in ecological overshoot. There is no other way it can end.
WHY DO WE BUY INTO THESE STORIES?
Why do we collectively buy into these stories even if the data is available to show us something else?
I assume it’s similar to why historians have bought into the Tudor propaganda about Richard III.
It’s the popular view so it’s more convenient and comfortable to buy into it. We may be socialized into these views and don’t find a reason to question them.
Going against it is often inconvenient and uncomfortable. We’ll find ourselves in the minority. We’ll meet resistance. Our views may be dismissed and ridiculed.
We may not feel we have the time or energy to investigate closely. Something else seems more important, interesting, comfortable, and so on.
We have other priorities. We may prioritize agreeing with the popular views and being included. We may prioritize living our life without adding extra revolutions and changes. We may prioritize something else over what we would find is more true for us. We may prioritize comfort.
HARNESSING OUR INTERNAL PHILIPPA LANGLEY
How can we find and harness the Philippa Langley in us?
One is to examine our priorities. What’s most important to me? To hold onto my views or to find what’s more true for me? To stay with what’s familiar or to open myself up to something new and different and something my mind may not be able to predict in advance?
Another is to examine my fears around it. What do I fear would happen if I prioritize what’s more true for me? What do I fear would happen if that happens? And so on. How likely is it to happen? Am I willing to have it happen? Would I be able to deal with it?
In general, I find that inquiry is very helpful here combined with sincerity and a willingness to prioritize reality over my personal preferences and wishes and fears. Of course, that’s not something I can always do in all areas of life. But I can investigate one area and one line of assumptions at a time, and do it with as much sincerity I can find in me. And I can use my experience of friction – discomfort and stress – as a pointer to when and where I am holding onto assumptions that are out of alignment with reality. In find that the Work of Byron Katie is very helpful here, as are the Kiloby Inquiries.
Why would we do this? Isn’t it more comfortable to just go along with our current ideas of how things are?
It may seem more comfortable. What I find, through examination, is that it’s actually more comfortable to find what’s more true and honest for me. Living is a fantasy is inherently uncomfortable. It’s something my mind needs to create and defend. It’s out of alignment with reality so there is inevitably friction between my views and reality. Finding what’s more true for me is more peaceful since there is less to defend and there is less inherent friction. (There will always be some friction since there is always more layers and and more to examine.)
The most effective way I have found is inquiry combined with sincerity and a willingness to prioritize reality over my personal preferences and wishes and fears. I won’t go into this more here since I have written a lot of articles on this topic.