Alphabets therefore encourage an atomistic conception of meaning and, by extension, of the universe.
The radiance of that which wants to be born illuminates the shadows, bringing them into the light of awareness that they may be healed.
We have to appeal to what moves us: the love of our beautiful planet.
Here is another paradox: We become better people only when we give up the quest to become better people. That.
Pleasure, remember, is among other things the feeling we get from satisfying a need. The more powerful the need, the greater the pleasure. To follow this principle requires, first, accepting that our needs are valid and even beautiful. And not just our needs, but our desires as well, coming as they do from unmet needs. Hold.
To be truly seen and heard, to be truly known, is a deep human need. Our hunger for it is so omnipresent, so much a part of our experience of life, that we no more know what it is we are missing than a fish knows it is wet.
Climate change portends a revolution in the relationship between nature and civilization, but this is not a revolution in the more efficient allocation of global resources in the program of endless growth. It is a revolution of love. It is to know the forests as sacred again, and the mangroves and the rivers, the mountains and the reefs, each and every one. It is to love them for their own beingness, and not merely to protect them because of their climate benefits.
Whether or not it is true that climate change exacerbates other environmental problems, the rush to name a unitary cause of a complex problem should give us pause. The pattern is familiar. It is none other than war thinking, which also depends on identifying a unitary cause of a complex problem. That cause is called the enemy, and the solution is to defeat the enemy.
Thus, what we observe to be happening in the world says as much about ourselves as it does about the world. It reveals what we think is important, significant, valuable, and sacred, and what is irrelevant or useless too. Put another way, what we see reveals how we see.
We are only able to continue our ravaging of the planet under the cover of pretense. How is it that we as a society take no action, when the awful artifacts of our way of life on this planet lay strewn all around us? How is it that we continue to hurtle toward an obvious abyss? It is only because we have been rendered blind and insensate.
When we transmit our love of earth, mountain, water, and sea to others, and stir the grief over what has been lost; when we hold ourselves and others in the rawness of loss without jumping right away to reflexive postures of solution and blame, we are penetrated deep to the place where commitment lives.
There is a time to act, and a time to wait, to listen, to observe. Then understanding and clarity can grow. From understanding, action arises that is purposeful, firm, and powerful.
To condemn what we see as selfish, greedy, egoic, or evil behavior and to seek to suppress it by force without addressing the underlying wound is futile: the pain will always find another expression. Herein lies a key realization of interbeing. It says, “I would do as you do, if I were you.
The old world falls apart, but the new has not emerged. Everything that once seemed permanent and real is revealed as a kind of hallucination. You don’t know what to think, what to do; you don’t know what anything means anymore. The life trajectory you had plotted out seems absurd, and you can’t imagine another one. Everything is uncertain.
The procrastination, the laziness, the halfhearted attempts, the going through the motions – all indicate that the old story isn’t motivating you anymore. What once made sense, makes sense no longer. You are beginning to withdraw from that world. Society does its best to persuade you to resist that withdrawal, which, when resisted, is called depression.
The same interbeingness that makes us so immensely vulnerable also makes us immensely powerful. Remember this! Indeed, the vulnerability and the power go hand in hand, because only by relaxing the guard of the separate self can we tap into power beyond its ken. Only then can we accomplish things that are, to the separate self, impossible. Put another way, we become capable of things that we don’t know how to “make” happen.
The science is beginning to confirm what we have intuitively known all along: we are greater than what we have been told. We are not just a skin-encapsulated ego, a soul encased in flesh. We are each other and we are the world.
You are a separate individual among other separate individuals in a universe that is separate from you as well.
We are realizing our own inseparability from each other and from the totality of all life. Usury belies this union, for it seeks growth of the separate self at the expense of something external, something other.
How much of the ugly does it take to substitute for a lack of the beautiful? How many adventure films does it take to compensate for a lack of adventure? How many superhero movies must one watch, to compensate for the atrophied expression of one’s greatness? How much pornography to meet the need for intimacy? How much entertainment to substitute for missing play? It takes an infinite amount. That’s good news for economic growth, but bad news for the planet.
Do not be afraid of the empty place. It is the source we must return to if we are to be free of the stories and habits that entrap us.