“I love you, but I love our ecocidal civilization more”

For decades, we have been in a global ecological overshoot.

If we continue, it can only end one way: A dramatic ecological collapse, and with it the collapse of our civilization. (We are in an escalating phase of that ecological collapse now.)

So why don’t more people take it seriously?

Why do so many, in effect, say to their children: “I love you, but I love our ecocidal and suicidal civilization more”?

THE CRUX OF THE SITUATION

The crux of this situation is not – as many think – greed, corporations, governments, lack of technology, or similar. These all exist within a system that’s out of alignment with ecological realities. People are just fulfilling their roles in this ecocidal and ultimately suicidal system.

The crux is the system itself and the worldview it comes out of.

We have a civilization out of alignment with ecological realities.

For instance, our economic system assumes unlimited natural resources and an unlimited ability of nature to absorb our waste and toxins. This system was developed at a time when we had few enough people and simple enough technology so we could make those assumptions. These days, with billions more people and far more advanced and effective technology, it’s ecocidal and suicidal.

What type of worldview does this come out of? We have a worldview that assumes separation. We don’t viscerally get that our own health and well-being is intimately related to the health and well-being of our larger social and ecological whole. We assume, as mentioned above, unlimited nature while we live as part of a limited planet.

Even more fundamentally, we have a civilization that reflects a power-over orientation. We seek power over ourselves (just look at the orientation in many self-help books), others, and nature. And one that assumes that divinity is a sky-god removed from us, nature, and the universe. By removing divinity from ourselves and nature, we open it all for abuse.

The alternative is a power-with orientation where we seek partnership and cooperation with ourselves, others, and nature. And seeing divinity in nature and the universe, which leads to relating to it all with more reverence, respect, and gratitude.

There are workable alternatives. It is fully possible to have an individual and collective worldview that treats ourselves, others, and nature with reverence. And it’s very possible to have a system where what’s easy and attractive to do, individually and collectively, is also what supports society, ecosystems, and the lives and well-being of other species and future generations of all species. It’s a matter of priorities and collective will.

WHY DON’T WE TAKE IT MORE SERIOUSLY?

So why do so many – through their words and actions – prioritize supporting this clearly suicidal civilization over the lives and well-being of their children and grandchildren? Why do they continue to vote for the same politicians? Why do they feed themselves and their children food grown with poison? Why do they clean their houses with toxins? Why do they use pesticides in their garden? Why do they have a sterile lawn instead of a natural garden that supports life? Why do they continue to live as if we are not in a massive ecological crisis?

As usual, there are many possible answers.

We live within this system so it’s difficult to break out of it and live very differently. Our system makes what’s easy and attractive to do also, often, damaging to our life-support systems.

Many have enough with their daily lives. We don’t feel we have the resources to deal with the bigger picture or long-term thinking.

It requires intention and effort to change our worldview, way of life, and who we vote for with our money and ballots. It’s easier to put it off.

The change required may go against our identity. We have built up an identity around a certain political orientation and way of life, changing it all requires us to go outside of that identity, and that seems difficult and scary.

We live in denial in different ways. We tell ourselves that…. nothing is happening, we have time, others will take care of it, we’ll find a technological solution. We distract ourselves (being busy, entertainment, scapegoating, going into harebrained conspiracy theories, and so on.)

Many misdiagnose the situation. As mentioned above, they think it’s about greed, human nature, corporations, governments, lack of technology, and similar things existing within the system. In reality, it’s about the system itself and the worldview it reflects. Some also seem to think our crisis is mostly about climate change while it’s far more fundamental than that. In theory, we can solve climate change, and we’ll still go into ecological collapse if we don’t solve the overshoot problem itself.

WHAT’S THE SOLUTION?

I don’t know. We can just do our best and see how it unfolds.

Our current civilization will end, as they all do. In the best case, it will transform into a more ecologically sound civilization.

Very likely, we’ll have to live through a massive ecological collapse first. It seems difficult to avoid, considering how far we already are into it, and how most people distract themselves with literally anything else.

And that means a massive loss of different types of species, and – again in the best case – a massive reduction in the size of humanity.

So what do we do individually?

SOME THINGS WE CAN DO

Here is some of what I have done.

I have educated myself about the situation. Early on in life, I learned about overshoot and ecological footprints, studied systems views, and so on.

I aim to orient myself to reality. I try to take a sober and informed view of our situation while also knowing I cannot know for certain how it all will unfold.

I find joy and meaning in my connection with the larger whole, through the Universe Story, the Great Story, the Epic of Evolution, Deep Ecology, and the Practices to Reconnect.

I am working on transforming my worldview – intellectually and viscerally – in the same way, and also through different forms of inquiry.

I have made myself somewhat familiar with what happens when civilizations decline and end. What we see in the world today is partly typical for our civilization, and partly what we would expect when it’s in decline. (That includes people distracting themselves with conspiracy theories, or attaching to super-optimistic views of a coming golden age, lots of people waking up, and so on.)

I take small actions in my daily life. I eat organic, local, low on the food chain, and with the seasons as far as possible. For many years, I only bought (very cool and high-quality) second-hand clothes. When it’s possible, I buy food from local farmers. And so on. Doing this helps me feel that it’s possible to change and that I am contributing, in a small way, to the solution.

I have also been involved in other ways. For several years, my self-created job was to coordinate a relatively large group of people with a passion for sustainability. We used a consistent partnership-oriented and solution-focused approach. These days, I am the steward of 15 hectares in the Andes mountains and we work on a long-term regeneration project there to help the land back to a more diverse and vibrant state.

I remind myself of what I am grateful for. At times, I have done a daily all-inclusive gratitude practice. (Write and send a list to a partner that includes what it’s easy to find gratitude for and what’s challenging, this helps open the mind to find the genuine gifts in anything that’s happening in my life.) Other times, it happens more spontaneously in daily life.

I know that endings, change, and death is what opens space for something new. The early relatively uniform state of the universe gave way for particles and matter. The death of stars provided more complex molecules that formed themselves into this planet and us. The death of species opens space for other species. The death of previous civilizations created space for ours. The death of individuals creates room for new individuals. Another civilization may come after ours. Eventually, after humanity is gone, other species may develop their own civilization. And so on. I know this intellectually and am deepening into a visceral knowing of it.

I have sought out communities of like-minded people. I was involved with an amazing sustainability organization in Madison, Wisconsin. I was active in natural building and permaculture groups. I did a work trade at an organic CSA farm in Wisconsin.

I notice my more fundamental nature. I bring my more fundamental nature to the foreground of attention. I find myself as what the world – to me – happens within and as. I find myself as capacity for it all. That helps to release some entrenched identification with this human self, a sense of doer or observer, and so on. I sometimes use Headless experiments or the Big Mind process to explore this further. In the past, I did a lot of basic meditation (notice and allow what’s here in the field of experience) to invite my more fundamental nature to notice itself and rest in and as that noticing. This too is something my system is viscerally deepening into.

I have done a lot of inquiry on stressful beliefs and identifications (The Work of Byron Katie), and on my sense fields to soften the charge in identifications (Kiloby Inquiries).

I use heart-centered practices to help shift how I relate to whatever is here – thoughts, emotions, sensations, others, situations – and so on. Mostly ho’oponopono and tonglen.

I have done a lot of body-centered practices like taichi, chigong, yoga, and Breema. This helps shift how I relate to my body and myself and life and helps me find more nourishment and grounding.

I have also done a lot of practice to train a more stable attention. Mostly, bringing attention to the sensations in the nose from the breath.

I have done and am doing healing and trauma work to help shift how I relate to whatever is here in experience and invite healing for issues in themselves. I find Trauma and tension Release Exercises (neurogenic tremors and movements) very helpful. And these days, I mostly use Vortex Healing.

I am sure there is a lot more that doesn’t come to mind right now.

Earth from ISS

A suicidal / ecocidal civilization: Finding a more real, grounded, and kind way to relate to it all

All civilizations rise and fall, and ours is no exception.

An interesting twist is that ours is the first global civilization that rises and falls and we don’t know how that’s going to look.

INDEX

What comes together falls apart | A civilization fatally out of alignment with reality | Sudden change | Familiarity with systems dynamics | We have the solutions but do we have the collective will? | What will collapse mean? | What can we do individually? | Collapse acceptance | Power-over vs power-with | What’s my history with this? | Notes

WHAT COMES TOGETHER FALLS APART

How can we know that our current civilization will fall?

In terms of history, it’s because all past civilizations have risen and fallen. It’s what civilizations do and ours is no exception.

In the bigger picture, it’s because everything does. What comes together falls apart.

We can notice it here and now. Every moment, what was is gone and something new and fresh is here. And it happens at more obvious and larger scales, including at the scale of humanity, culture, Earth, and the universe. It will all be gone.

Everything we know – collectively and individually – has come together and will fall apart.

A CIVILIZATION FATALLY OUT OF ALIGNMENT WITH REALITY

We can also look at specifics of how our civilization creates its own fall.

The most obvious may be that our civilization is fatally out of alignment with reality.

We operate on a worldview that’s out of alignment with reality. For instance, we assume and emphasize separation in a world where everything is intimately connected. We assume the superiority and rights of humans over other beings. We prioritize the current generations over Future generations. And, crucially, we assume that the Earth has unlimited resources and unlimited ability to absorb waste. (See more below under “Power-over vs power-with”.)

This is reflected in all aspects of our culture and all our systems. (1)

Let’s look at our economic system.

We have created an economic system that assumes an infinite ability of nature to provide resources and absorb waste, and that our health and well-being is not dependent on the health and well-being of the larger ecological systems.

We made those assumptions because it fits our general worldview, and because we practically could at the time it was developed.

At the time, our population was relatively small and our technology relatively simple so we didn’t receive immediate feedback from nature. For all practical purposes, nature was infinite.

We still use that economic system. The problem is that we now have a much larger population and a far more efficient technology, so Earth cannot keep up.

Globally, our ecological footprint would require two Earths to be sustainable. And for the Western world, our ecological footprint would require around five Earths to be sustainable.

We are also putting more waste into the Earth’s system than it can easily deal with. There are plastic particles and toxins in just about every living being. We are in the middle of an insect apocalypse because we (insanely) grow our good with toxins. Our climate is changing dramatically from all the heat-trapping gasses we release into the atmosphere.

We are in overshoot and we are not doing anything significant to change it.

And that overshoot has serious consequences.

SUDDEN CHANGE

Ecologically, we are doing the equivalent of living on our savings. If we lived on the interests – the surplus produced by the Earth – it would be sustainable. But we are digging into the savings. That looks OK for a while. We have what we need. Then we suddenly realize the harsh reality. We are out of funds.

Our climate is similarly set to undergo sudden change. Any system tries to maintain equilibrium for as long as possible. We put heat-tapping gasses into the atmosphere, the system maintains a kind of stability for a while. And at some point, it shifts into a new state, and that tends to happen quickly. In the case of climate, it shifts into a more chaotic and unpredictable state.

That’s what we can expect with our global ecological system as a whole. In the coming decades, we can expect to see a series of sudden and likely dramatic shifts. These shifts feed into the system to trigger a cascade of other shifts.

What may happen?

Several moderate changes are already happening: More extreme weather. Stronger storms. More drought. Heavier rain and flooding. Crop failures. Species extinction. Mass death of insects impacting the whole ecosystem. Mass human migrations away from areas that become unlivable from drought, flooding, and rising ocean levels (eventually tens of meters). This, in itself, is serious but manageable, at least initially.

We may also see more extreme changes: Changes in ocean currents may significantly impact regional climates. The oceans may die due to rising water temperatures, acidification, and low oxygen levels, and this – loss of oxygen production from plankton, etc. – will seriously impact land life. Forests may collapse in large regions due to drought or they may lose their ability to produce oxygen because of increased temperatures. And so on. These are all things experts in the field say can happen, and will likely happen if the current Earth changes go far enough. If any of this actually happens, it’s not realistically manageable for us. It may not be compatible with human life.

FAMILIARITY WITH SYSTEMS DYNAMICS

If we are not familiar with big-picture thinking or systems theories, we may assume a kind of linear and gradual progression. That means we have time. Things look mostly OK so far, so why change too much too soon?

If we are familiar with overshot and systems views, we tend to see it differently. Then we know that things may look mostly on for a while, then there is a sudden shift, and we are screwed. We don’t have time to wait. Changing things within our current sudden is not enough. We need a deep transformation of our civilization as a whole.

WE HAVE THE SOLUTIONS BUT DO WE HAVE THE COLLECTIVE WILL?

We have the solutions.

We know some (humane) ways to reduce our population. (Educate women, provide economic safety nets for everyone, and so on.)

We have many technological solutions that are part of the puzzle.

We know how to create an economic system that takes ecological realities into account, and where what’s attractive and easy to do – individually and collectively – is also ecologically sound. (We have the big picture and know in what direction to move, and the details will be worked out.)

We have the worldviews necessary for a more sustainable civilization. Some elements may be ecospirituality within each of the major religions, the Universe Story, the Epic of Evolution, deep ecology, systems views, integral views, and so on.

The question is: Do we have the collective will? Will we find it in time?

We are already too late to avoid massive changes to our planet which will impact all of us, so we have minus time in that sense.

Will we be able to create an ecologically sustainable civilization in time to prevent the fall of our civilization? We have to work towards it as much as we can, but it is unlikely.

What we tend to see at the end of civilizations is what we see in the world today: A few who recognize what’s happening, take it seriously and sincerely work towards creating a better and more functional civilization. Many who go into denial, continue much as before, or wait for others to do something. Polarization, infighting, distractions, and the privileged holding onto their privilege even if it’s suicidal. Of course, all of this is common anyway.

There is also a great deal of simplistic misdiagnosis of the situation. Ideas that focus on aspects of what’s happening within the system but not the system itself. Some blame greed, governments, or corporations. Some think there is a technological solution. Some assume it’s mainly about climate change. Some think we still have time because the changes will be gradual and incremental. And so on. All of it is simplistic and myopic. This misdiagnosis reflects and comes out of the worldview that created the situation in the first place. And the misdiagnosis is part of the problem.

WHAT WILL COLLAPSE MEAN?

I don’t know.

What we know is that it will look different from the collapse of past civilizations. They were regional and this one is global. People in those civilizations continued to live their lives, just in a slightly different context. A lot from those civilizations was passed on to other and emerging civilizations. In our case, we don’t have another place to go. We have destroyed our global life-support system to the extent that it may no longer be able to support us, or at least very many of us.

The best scenario may be significant ecological changes, a significant reduction in the size of humanity, and a new emerging civilization – hopefully with some lessons learned. This requires that the more extreme Earth changes – like the death of the oceans – don’t happen.

The worst, from our perspective, is the end of humanity. (Along with many other species and ecosystems.) The Earth’s system changes to the extent that it’s no longer compatible with human life. In this case, the end of humanity happens sooner rather than later. If the changes are as dramatic and rapid as some scientists – and especially those familiar with systems views – think, it may even happen within one or two generations.

In the bigger picture, these are not disasters. This is just what happens. It’s how reality is set up. Things come together and fall apart. Death is the price of life.

WHAT CAN WE DO INDIVIDUALLY?

The question then is: What can we do individually and in small groups?

We can do what we can in our own life.

We can find what we are most drawn to, and do that. Joanna Macy talks about three categories: Stopping actions. Creating and living alternatives. And developing and spreading new worldviews.

In my case, I eat organic and local as much as possible and do a few more things in my personal life. I used to be actively involved in local sustainability organizations. I do healing work for myself and others. I currently have 36 acres in the Andes mountains I am helping regenerate and make into a food forest. (I realize the last one is not everyone can do, and I didn’t expect it in my life.)

We can all find something we are drawn to that’s meaningful and a small part of the solutions. We may not be able to save the world. But we can save our world. We can save ourselves by doing something meaningful.

We can realize that we live within a *system* that’s not ecologically sustainable.

That means that what’s easy and attractive to do is not ecologically sustainable. We all, inevitably, contribute to the destruction of ecosystems, just by going about our own lives. That’s not our fault. It’s inevitable. We don’t need to beat ourselves up for it. (And we don’t need to use it as an excuse either.)

We can find ways to nourish ourselves through our connections with the larger whole.

We can explore the Practices to Reconnect (Joanna Macy), the Universe Story, the Epic of Evolution, Deep Ecology, ecospirituality, systems views, integral views, and so on. Whatever we resonate with.

We can spend time in nature. We can connect with and nourish our physical body and sense-oriented animal self.

We can get familiar with the bigger picture.

Through the Universe story, the Epic of Evolution, systems views, Big History, and so on, we can become familiar with the bigger picture.

We expect what comes together to fall apart.

During the end of a civilization, we expect an amplification of what we generally see in society: Polarization, infighting, distractions, denial, people holding onto privilege, and so on. It’s what humans do.

We also expect some to do the work to create a better functioning civilization.

And we expect to experience grief, anger, hopelessness, and a wide range of emotions as a response to what’s happening.

We can find more peace with death and change.

Change happens. What comes together falls apart.

It happens continuously, which we notice if we look closely. And it happens at a more obvious and larger scale, sooner or later.

Change and death are what allow something new to exist. It’s what opens up space for something new and different. It’s what allows experience. It’s what allows evolution. It’s how we are here. It’s what allows anything to exist at all.

Everything and everyone is born to die.

It’s meant to be. It’s perfect. It’s how this universe is set up.

We can find gratitude.

We can find the gifts in death and change. As I have mentioned above, it’s what allows anything to be at all. It’s what allows us as individuals to be. It’s what allowed humanity and our current civilization to exist.

It’s what opens the space for something new. When our civilization is gone, who knows what will come in its place? Perhaps some humans will survive and create something new, and even something more aligned with ecological realities. And when humanity is gone, who knows what will come in our place? Perhaps the descendants of the octopus will create a new and amazing civilization that would not be possible if we were still here.

We can allow and welcome our grief, anger, and other responses.

It’s completely natural to experience grief, anger, hopelessness, and a range of other emotions in the face of what’s happening with our world. And it helps to make friends with it and even welcome it.

It’s natural. It’s healthy. It’s something we can channel into action.

We are, in a very real way, a local part of the Earth grieving itself. We are the Earth grieving itself.

These are universal emotions. All humans experience it and many or most species likely experience it in one form or another. It’s one of the things that tie us together. Even what triggers these emotions is universal in its essence.

We can find gratitude.

There is a lot to find gratitude for here.

We are an expression of all of existence. We are part of this amazing and beautiful larger whole.

We are alive. We are alive at the peak, in some sense, of our civilization. We have the basics for life and often a lot more. Many of us live beyond what anyone could have imagined in the past, and better than 99.9% of all humans that have lived in terms of healthcare, food availability, convenience and so on.

We are aware of the larger context of impermanence and can allow it to inform us in sobering and beautiful ways.

By viscerally getting impermanence – including of ourselves and all we know – we can find deep and equally visceral gratitude for our life and what’s here now.

We can find kindness towards ourselves.

We can learn to relate to ourselves and our world with more kindness.

That, in itself, makes a big difference.

It makes our life easier, and we are giving ourselves something essential we all wish for. It’s what we often are really looking for when we think we are looking for something else.

It’s something our civilization doesn’t really teach us and something we don’t learn unless we are lucky with our parents and upbringing. So this work is also part of changing our civilization and our individual and collective worldview.

One of the things I do for myself is to aim at being a good parent to myself, especially when thoughts and emotions visit that it’s difficult for me to meet with kindness. And I also use the befriend & awaken approach.

We can find kindness towards others.

We all do our best with the cards we are dealt. When people go into denial, short-sightedness, and so on, it’s their way of dealing with living in this world. A lot of it, or all, comes from fear.

We can be of service.

We can find meaning and joy in being of service, in whatever form that takes for us. Whether it is supporting humans, non-humans, or ecosystems.

We can find fellowship.

We can find others like us. We can find and create communities. We can support each other.

I did this in the past and lost it to some extent (apart from what I carry with me) due to illness and other life circumstances. Now, it may be time to refind and rebuild community.

We can find our nature, if we are drawn to it.

What do I mean by our nature?

It’s true enough that I am this human self in the world.

And if I look more closely, I find that in my own immediate experience, I am more fundamentally what my field of experience happens within and as. I am, more fundamentally, what a thought may call consciousness, and the world, to me, happens within and as this consciousness. This is what mystics across cultures and throughout time have described. (And talking about it this way is compatible with a range of worldviews.)

Just about anything is an invitation for us to notice and explore how it is to live from our nature. And these types of more dramatic and massive change even more so.

Of course, many won’t be drawn to it. But if you are, then there are ways to explore this. The ones I have found that seem most effective are: The Big Mind process. Headless experiments. Kiloby Inquiries. Basic meditation. And supportive practices like training a more stable attention.

What does this do for us? Not much, necessarily. But it does feel like coming home which is a relief. And it does change the context for everything.

COLLAPSE ACCEPTANCE

What does collapse acceptance mean?

It means accepting that what comes together falls apart.

This civilization will come to an end. Human civilization will come to an end. Humanity will come to an end. Each of those deaths will leave space for something else, which could be a new human civilization or new species eventually developing a new civilization.

It also means accepting the possibility of a more imminent collapse than many expect.

It’s a possibility, it’s not inevitable. We don’t know for certain.

To me, it also means using this to fuel our life – our gratitude, zest for life, engagement, connections, and so on. We can use it to deepen our conscious connection with our life, the life of others, and life in general. We can use it to be good stewards of our own life and life in general. It’s immensely precious as long as it’s here.

POWER-OVER VS POWER-WITH

A few more words about worldviews.

The worldview of our civilization (post-agriculture) has a power-over orientation where we seek power over ourselves, others, nature, and so on. We have a transcendent sky-god out there somewhere and not in or manifesting as everything, including ourselves, others, and nature.

That allows us to see nature – and ourselves and others – as primarily a resource and something to use (and abuse). This is internalized in all of us, and we can train ourselves to recognize it and support and emphasize alternatives ourselves and our culture.

The alternative is a power-with orientation where we seek partnership and cooperation with ourselves (different parts of our psyche), others, nature, and the universe. It’s also to see all of existence as sacred, as the divine or an expression of the divine. (This includes ourselves, others, nature, the universe.)

When this is internalized, it leads to a very different life individually and collectively. We’ll still need to use natural resources to support our own life, but we’ll do it from a different place. We’ll do it with more gratitude, reverence, and seek to find ways to do it that supports not only our own life but the larger living system, future generations, and life in general.

Of course, there will still be times when a more narrow view takes over – times of crisis or when we are caught in trauma, and we’ll make mistakes because we don’t know better – but that will still happen within a larger context of a general power-with and immanent Spirit orientation. And there will be systems in place to protect the interest of life – our own and the wider living systems – to prevent the worst anti-life behaviors.

This is not idealism. It’s what’s necessary for our own survival. It’s how we protect our own survival and the survival of our descendants.

WHAT’S MY HISTORY WITH THIS?

I loved nature from a very early age. As a child, I always said I wanted to become a zoologist. (What I really meant was ecologist but I didn’t know that word then.) I loved being in nature. I loved the hiking, skiing, and cabin trips with my family. I loved sleeping under the stars in the mountains of Norway. I loved the nature documentaries with David Attenborough and Sverre M. Fjelstad. I loved Cosmos by Carl Sagan, which had a huge impact on me and – in many ways – changed my life. (“We are the local ears, eyes, thoughts and feelings of the universe. We are the universe bringing itself into consciousness.”)

In my mid-teens, I got deeply into Fritjof Capra, systems views, and the people he references. I also got deeply into Deep Ecology (Arne Næss, a fellow Norwegian) and eco-philosophy, and I got deeply into Jung. I read all the books I could get my hands on from these authors.

Climate change became a big topic in my later teens, in the ’80s, and even then, I saw it as just one expression of the problems inherent in our civilization. We need to make the changes anyway, climate change or no climate change. (Discussing the details about it and whether it’s human-caused or not is a distraction and sometimes an intentional distraction.)

In my twenties, in the US, I read everything I could find about ecospirituality (from any and no particular tradition), ecopsychology, the Universe Story, the Epic of Evolution, and so on. I used the Ecological Footprint a lot in my work with sustainability. (I was the initial paid coordinator for Sustain Dane in Madison, Wisconsin.) I organized several projects where we used the ecological footprint as a central theme, and also several events and workshops (and one longer retreat) where we used the Practices to Reconnect and the Council of All Beings.

These days, I work on a regeneration project (15 hectares) in the Andes mountain. It feels deeply rewarding to help this land become more vibrant and healthy again and support the lives of innumerable beings. An integrated food forest will provide food for non-human beings and humans. And it may also eventually be part of local eco-tourism. We’ll see. Anything can happen.

Read More

Deep time overlay in daily life

All of us are informed by a myriad of mental images and words in daily life. Many or most of these operate without being consciously noticed although we can train ourselves to notice more.

DEEP TIME IN MY WORLD

Since I know my own world best, I’ll use myself as an example.

In my daily life, I often notice mental images and words relating to deep time.

My mind is creating an overlay from history, evolutionary psychology, and the universe story, and it’s using it to make sense of the world.

EVOLUTIONARY PSYCHOLOGY

I often check in with evolutionary psychology if I see a behavior I am curious about.

For instance, when I hear or hear about the stress many experience, it’s natural to check it with an image of how our distant ancestors lived – in smaller groups and a much simpler life focused on gathering and hunting. That life had challenges too, of course, but it is simpler than our life so contrasting the two immediately gives us some understanding of why modern humans experience so much stress, anxiety, and depression.

When I see people who are overweight, or hear about eating disorders, or walk into a grocery store full of sugary things, I am also reminded of the environment we evolved in. We evolved to love sugary things since they were fruits, we didn’t so often come across fruits and they are full of valuable nutrients and energy, so it was good for us to have a strong desire to eat them. These days, that impulse is hijacked by the modern food industry where we are surrounded by sugary temptations and it’s not so easy for many of us to resist.

HISTORY

When the pandemic happened, I was not surprised for long by most of what unfolded.

I knew that pandemics happen roughly one hundred years apart (there are obviously exceptions) so this one came right on time. (A century after the Spanish Flu.)

I have read and studied some epidemiology since my teens, so I knew what works in terms of measures we collectively can take to reduce the impact. So I was not surprised by the measures taken by most governments. They just followed standard pandemic guidelines based on what we know works from history. (There were some variations, of course, with Sweden and China as polar opposites. And that’s very good. That allows us to study and learn from it in hindsight.)

I was also not surprised by the upswing in conspiracy theories and groups of people being upset about some of our collective measures. In pandemics or other collective crises, there is an upswing in conspiracy theories, scapegoating, and fear relating to any change. (I was disappointed that some of my friends fell into it without apparently much awareness of how they were just repeating patterns from history.)

UNIVERSE STORY

Sitting here, and often in daily life, I am also aware of how I am literally stardust.

I and all of Earth are created from matter forged in ancient stars.

I am aware of my distant ancestors going back. to the very first single-celled beings Earth formed itself into.

I am aware of my intimate relationship with all Earth life.

I am aware that the universe has formed itself into all I am and all I am aware of.

MORE FUNDAMENTALLY CONSCIOUSNESS

There is another aspect here that is not really deep time, but maybe more a (kind of) deep psychology.

For a few decades now, I have found myself most fundamentally as consciousness.

To me, the world happens within and as this consciousness. (That includes anything within the content of experience, including this human self, any thoughts and emotions, any sense of a doer, observer, and so on.)

So when I see or imagine other beings, I assume that’s how it is for them too, whether they are consciously aware of it or not. I see an image of them too most fundamentally being consciousness, operating through and as the body-mind they function through and as.

That gives another depth to my world.

GOOD TO NOTICE

All of this is how my mental field gives some depth to my world.

And it’s very good to notice.

It’s good to notice that it is a mental overlay.

Although it gives depth and richness, and my personality mostly likes it, it’s good to hold it all lightly.

TRAINING OURSELVES TO NOTICE

We can train ourselves to notice these mental field overlays.

For instance, as I am sitting here I am aware of my mental images of the world beyond what I can take in with my senses, I am aware of mental images overlaying my visual field, I am aware of words and images roughly outlining the next few paragraphs, and so on.

The most effective way to learn to notice this that I have found is traditional sense field explorations and modern variations like the Kiloby inquiries.

And this helps us hold it all a little more lightly. Or, at least, notice when we don’t!

DEEP TIME RESOURCES

How do we develop a more of a deep time overlay on the world?

What resonates the most with you? What do you have curiosity, fascination, or passion about? What are you drawn to?

If you like history, take a look at Big History.

If it’s nature and the Earth, then deep ecology may be a good place to start.

If it’s spirituality, then just about all religions have an ecospirituality wing. You can also explore pagan or shamanic approaches.

If it’s science in general, systems views and an integral approach may be a good fit.

If it’s evolution, check out the epic of evolution and evolutionary psychology.

If it’s awe and a connection with the universe and existence as a whole, try the Universe Story.

If you are more interested in a direct and experiential approach, try Practices to Reconnect and different forms of inquiry (Kiloby Inquiries, the Big Mind process, perhaps also The Work of Byron Katie and Headless experiments).

Searching on any of these will bring up online groups, videos, podcasts, websites, books, and other good starting points. There is a lot out there on these topics.

Personally, I got into the Universe Story first, through Carl Sagan’s Cosmos when I was about ten. It changed my life and set me on this course. In my mid-teens, I got into deep ecology and systems views through Arne Næss and Fritjof Capra. I read everything I could get my hands on. In my twenties, I got into evolutionary psychology (as part of my psychology studies), Practices to Reconnect (Joanna Macy), the Universe Story, and the Epic of Evolution. I have organized several events where we used the Practices to Reconnect.

Read More

Wolfwalkers & our relationship with the wild in nature and ourselves

I loved this movie in many different ways. And as any good story that deals with primal archetypes and archetypal dynamics, it can be interpreted at many different levels.

It can be seen as a metaphor for how humans treat each other, including how the English have treated the Irish. It can be seen as a more literal story about how humans treat nature and the wild. And it can be seen as a mirror for dynamics in ourselves, and how we civilize ourselves at the expense of the primal aliveness in ourselves.

A BRIEF HISTORY OF HUMAN RELATIONSHIP WITH THE WILD

It’s easy to imagine a history of the human relationship with the wild, and it will – by necessity – be somewhat speculative when it comes to the early history.

Before agriculture and civilization as we think of it, people lived in nature, with nature, and from nature. They may have had more of a partnership relationship with nature and the wild, and they likely respected nature out of necessity. They had a more nature-oriented spirituality. They didn’t have much property so they didn’t have much hierarchy. They may have had a more matriarchal culture. The inevitable damage to nature was limited since their numbers were small and their technology simple, and they also moved if they needed to which limited their impact on the areas they were in.

With agriculture, this all changed. We could accumulate wealth. We had more division of labor, tasks, and skills. We developed a hierarchy. The ones higher up in the hierarchy developed a wish to control others and the general population. We got culture as we know it. We got more removed sky-God religions. We got a more patriarchal culture.

We lived in tamed landscapes or towns and cities. With agriculture, we depended more on tamed nature. We lived more distanced from the wild. We depend much less on the wild. The wild became “other” to us. For those higher up in the hierarchy, it became in their interest to also tame the population.

We learned to tame nature and ourselves, and find this comforting and the wild scary and unsettling and perhaps even evil.

Our human relationship with the wild shifted. We went from living in and from the wild to becoming distanced from it and viewing it often as something scary and suspicious. We learned that taming ourselves and nature was safer.

WHAT DOES TAMING OURSELVES MEAN?

We know what it means to tame nature. It means to make the wild into agricultural land, towns, and cities. Replace wild forests with planted forests. To kill any animals – typically large predators – we see as competitors or any danger to ourselves. And so on.

But what does it mean that we tame ourselves?

In one sense, it just means that we learn to live with others and in civilization. We learn to express our feelings with words instead of through actions that may harm others. We learn to cooperate. We learn to take others into consideration when we make our choices and live our life. This is natural for us since we are a social species and it doesn’t necessarily come at much or any cost. 

In another sense, it can mean that we tame ourselves at the cost of our aliveness, sense of connection and meaning, and authenticity. This happens when we take taming ourselves in a slightly misguided way. We may deny our emotions or needs, wishes, and desires instead of acknowledging or expressing these and finding ways to get our needs met. We may disconnect ourselves from our body and nature and feel disconnected, ungrounded, and aimless. All of this tends to come as a consequence of believing painful beliefs and identities and perceiving and living as if they are true. And these painful beliefs and identities tend to come from our culture or subculture. They are passed on and shared by many if not most humans in our culture, and some may be common across cultures – especially in our modern world.

HOW DO WE REWILD OURSELVES?

Rewilding nature is a popular topic these days, and very much needed for the health of nature and ourselves and our culture.

But how do we rewild ourselves?

There are several approaches, and what works best is probably a combination of the ones that resonate the most with us – and that may change over time.

We can connect with nature through spending time in nature, gardening, spending time with non-human species, learning about nature, spending time in the wilderness, learning to survive in the wilderness, spending time at a bonfire, looking at the stars, and so on.

We can connect with our body by walking barefoot, receiving bodywork, doing different forms of yoga, learning to recognize and take seriously the signals from our body, and so on.

We can engage in nature-centered spirituality and rituals, including the Practices to Reconnect from Joanna Macy.

We can shift our worldview from one of separation to connection and oneness, for instance through deep ecology, the epic of evolution, the universe story, ecospirituality, system views, integral models (AQAL), and so on.

We can engage in actions on behalf of other species, the Earth, and future generations. These may be small and “invisible” everyday actions or more visible in the world. These may be actions to stop damage, change our culture, or envision and implement life-centered alternatives.

We can learn to notice and acknowledge our emotions and wishes, needs, and desires. We can find ways to express this and meet our needs in a kind way. We can find a more authentic way to live that’s kind to ourselves and others.

We can identify fears we have of rewilding ourselves.  What’s the worst that could happen?  What does my culture tell me could happen? What do I find when I examine these stories? What’s more true for me? How is it to meet and be with the fear and allow it as it is? How is it to find love for it? 

We can find healing for any emotional issues that create a sense of separation and lack of connection, aliveness, groundedness, and meaning.

We can identify and investigate the views and beliefs that create a sense of separation – with ourselves, others, nature, and the universe as a whole. We can identify beliefs passed on through our culture. We can find them in ourselves and inquire into them and find more freedom from them and what’s more true and honest for us.

We can connect with and taste the wholeness we are at a human level, through a combination of meditation, body-centered practices, emotional healing, and more.

We can explore what we more fundamentally are in our own first-person experience. At one level, we are a human being in the world. And what do I find when I explore what I am in my own first-person experience? I may find I more fundamentally are capacity for the world as it appears to me. And what the world – this human self, the wider world, and anything else – happens within and as. I may find myself as the oneness this human self and the wider world happen within and as.

This is not only for the benefit of ourselves. It benefits our culture. It may help our species survive. And it will likely benefit other species, this living planet, and future generations.

Note: This article itself is an example of rewilding ourselves. I saw the movie three or four weeks ago, made a few notes, and allowed it to rest. Today, I was moved to write the article and it came out easily and naturally, without much if any effort.

When I saw the movie, I noticed I wasn’t ready to write the final article. I knew that pushing it would be uncomfortable and likely wouldn’t give a good result. So I allowed it to rest and digest on its own, and I waited for it to come to fruition in me and move me to write it.

I planted the seed, waited, and it sprouted in its own time in the form of this article.

Read More

Tiny in a huge universe

Modern science has shown us that we are close to insignificant in size compared to the vastness of the universe. How do we take this?

IF FUNDAMENTALLY SEPARATE IN OUR OWN EXPERIENCE

If we see ourselves as fundamentally separate from the larger whole, then this can be scary or depressing or confirm the meaninglessness of it all. It can easily tie into some of the emotional issues or hangups we have.

CONNECTED WITH THE LARGER WHOLE

And if we perceive ourselves as part of this larger whole, then it can become a source of awe, fascination, joy, and a sense of deep connection. I am the local eyes, ears, thoughts, and feelings of the universe. I am the universe bringing itself into consciousness. Everything I am and experience is something this amazing universe forms itself into here locally as this human self and this life and these experiences.

ONENESS IN TWO FORMS

As suggested, this goes beyond being a part of a larger whole and connections.

There is a very real oneness here in two ways.

We have the oneness of the physical universe. The universe is one seamless system. We and our life and experiences are local expressions of this larger system. We are a holon in a holarchy.

And we have the oneness we already are in our own first-person experience. It’s easy to perceive ourselves as something within the content of our experience, and specifically this human self, an I, a me, a doer, a man or woman, and whatever other identities our minds create for us. After all, that’s what most of us learn we are and what’s correct in most cultures.

And yet, when we look more closely in our own first-person experience, we may find we are more fundamentally something else. We may notice that our more fundamental nature is as capacity for the world as it appears to us, and that we are what the world – and all our experiences – happen within and as.

And here, we find another oneness. We find that to us, as it appears to us, the universe and all of existence already is one.

DEEPEN INTO A PERCEPTION OF CONNECTIONS AND ONENESS

How can we deepen into this perception of connections and oneness?

We can learn about the universe a seamless system, and this planet as a living evolving system. (Systems theories, Gaia theory, and so on.)

We can do the practices to reconnect and similar rituals to get it into our bones.

We can explore what we are in our own first-person experience, for instance using structured inquiries like the Headless experiments and the Big Mind process. Or even exploring the sense fields or using basic meditation, heart-centered practices, and so on.

How do we rewild ourselves?

Rewilding activities are conservation efforts aimed at restoring and protecting natural processes and wilderness areas.

Rewilding in Wikipedia

Rewilding is a hot topic these days and is sorely needed. It’s needed for nature in general, and it’s needed for our human civilization to continue and thrive.

I have had a deep love for nature since childhood, and have had a passion for sustainability, deep ecology, ecospirituality, and ecopsychology since my mid-teens.

REWILDING OURSELVES

If we talk about rewilding nature, doesn’t that also mean rewilding ourselves?

What about rewilding the part of nature we call ourselves?

What do we mean by rewilding ourselves?

And what are some of the ways we can rewild ourselves?

WHAT DOES IT MEAN TO REWILD OURSELVES?

In a very real sense, we are a wilderness area that has been impacted and domesticated by civilization.

There is nothing wrong with this. It’s a natural process. Civilization is also nature.

All we know from society, culture, industry, technology, science, and so on is nature taking these forms.

All of it is Earth exploring itself through and as us and through and as all of what we think of as civilization.

And yet, internalized culture can put a damper on our aliveness, passion, and curiosity. It can impact our sense of wholeness. It can lead to a sense of fracture in our connection with the rest of nature and existence. And that often leads to a life that feels a bit disconnected and artificial.

So what does it mean to rewild ourselves?

For me, it means nourishing our natural sense of belonging to our wider natural systems and all of existence. It means restoring our natural aliveness, passion, and curiosity. And it means to invite in and nourish a sense of wholeness.

REDEFINE NATURE

A good place to start is our definition of nature.

Do we have a sense of nature as opposed to what’s human? As only “out there” in the form of conventional ecosystems like forests, lakes, and so on?

Or do we recognize that nature is all of what this living planet has formed itself into, including us humans, our thoughts and feelings and imagination, and human civilization, culture, and technology?

As Carl Sagan said: We are the local eyes, ears, thoughts, and feelings of the universe. We are the universe bringing itself into consciousness.

For me, a more inclusive sense of nature is an important first step in rewilding ourselves. It breaks down the imagined wall between nature and humans, which was a product of our particular form of civilization.

A GOOD STARTING POINT IN REWILDING OURSELVES

There are some relatively simple ways we can explore rewilding ourselves.

We can spend time in nature. Especially long periods in nature, over weeks and months, tend to deepen our sense of being part of nature.

We can learn about nature, including the patterns of weather and animals.

We can learn how to survive in nature and how our ancestors lived. We can learn what plants are edible, how to fish, how to cook food on a campfire, how to make and fire pots from local clay, and so on.

We can do gardening and grow food.

We can rewild our yard, or join a local rewilding project.

We can develop inter-species friendships. We can get to know someone from a different species and seek to understand their communication. We can make a practice of seeking to understand what they wish for and give it to them if possible and imagine how they perceive us and the world.

We can follow the natural cycles of nature. Go to bed and get up with the sun, within reason and what’s possible. Rest more and seek nourishing environments and activities during the dark season, and naturally be more active during the warmer and lighter season.

We can have days where we minimize our use of electricity and anything electric or motorized.

We can sit by a campfire in nature.

We can spend time in nature in the dark. (It’s amazing how much we can see on moonlit nights, and many other nights if we allow our eyes and senses to adapt.)

We can spend time under the night sky.

We can walk barefoot in nature.

We can walk in the rain without protection now and then.

We can go to the shore and watch the waves during a storm.

We can swim in lakes and the ocean at any time of year.

UNIVERSE STORY AND PRACTICES TO RECONNECT

As mentioned, how we see ourselves in relation to Earth and the universe is an important part of rewilding ourselves.

We can explore views that help us find a more fundamental reality beyond our ideas and images of separation. This includes systems theories (Fritjof Capra), deep ecology, deep time, Big History, the Universe Story, and the Epic of Evolution.

We can participate in, and perhaps learn to facilitate, the Practices to Reconnect.

We can seek out and explore local or global ecospirituality groups. If we belong to a religion, we can explore the ecospirituality movements without our religion. (There is always one.)

We can participate in any form of nature-oriented rituals.

EXPLORING OURSELVES

We are already part of nature.

Any sense of disconnect comes from our own imaginations that we – somewhere in us – hold as true.

For both of those reasons, it makes sense that rewilding ourselves includes exploring ourselves.

AUTHENTICITY

When I explore rewilding myself, I find that authenticity is a vital component.

We often allow internalized culture to hijack us and lead us away from following what’s more authentic and alive for us. This is an important part of how we domesticate ourselves.

So finding what’s authentic for me at the moment helps me rewild myself.

This doesn’t mean acting irresponsibly or in an unkind way. That worry is the voice of our western culture.

For me, I find that authenticity means living in a more responsible and kind way. It means to find what’s alive and juicy for me, in a way that’s kind to myself and those around me.

How do I know what’s authentic to me? If we are used to following culture and shoulds rather than our own inner guidance, it can be a process to uncover our authenticity. For me, it’s what brings up a spontaneous YES in me.

Acting from a “should” feels a bit disappointing and discouraging and it tends to lead to resentment. Finding what’s more authentic comes with a whole being YES.

GET IN TOUCH WITH OUR PHYSICAL SELVES

This is another obvious approach to finding the wild in and as ourselves.

Go barefoot. Swim naked in lakes, rivers, and the ocean.

Dance. Move with the rhythm. Make music.

Do yoga, tai chi, chigong, Breema.

Run. Swim. Play.

Learn inner yoga and energy work. Get in touch with you as an energetic being and the world as energies.

See how it is to bring playfulness and authenticity into this.

UNDO ASSUMPTIONS AND BELIEFS

For me, an important part of rewilding myself is to examine my assumptions and beliefs.

I find that just about all of my stressful assumptions and beliefs come from somewhere else. They come from culture. Many of them are common or universal within my culture. And some may be relatively universal across cultures.

Identify a stressful belief. This is often a version of a universal assumption and belief from my culture.

What happens if I hold it as true and live from it?

How would it be if this assumption didn’t exist?

What’s more authentic for me than this assumption and belief?

FIND WHAT WE ARE IN OUR FIRST-PERSON EXPERIENCE

For me, another aspect of rewilding myself is to find what am in my own first-person experience.

At one level, I am this human self in the world. That’s not wrong and it’s an assumption that works reasonably well. (Although it does come with some inherent and inevitable stress.)

And yet, is it what I more fundamentally am in my own first-person experience?

When I look, I find I am more fundamentally capacity for the world as it appears to me. I am more fundamentally capacity for any and all experience, for anything that appears in my sense fields.

I find I am fundamentally what the world, to me, happens within and as. I find I am what whatever appears in my sense fields happens within and as.

To myself, I am the oneness the world – to me – happens within and as.

Here, I am already inherently free of any particular identities. I am free to allow and use any one identity. And I am inherently free from it.

This is what already allows the rewilding process, as it allows anything else.

And noticing this and resting in (and as) that noticing supports the rewilding process.

Read More

Aspects of oneness

We can find oneness in several places.

I’ll make this short since I have gone into it in more detail in other articles.

ONENESS IN IMMEDIATE NOTICING

One general form of oneness is what we notice in our own first-person experience.

Here, I find my nature as capacity for all my experiences – for the world, this human self, and anything else as it appears to me. One place I find oneness is my nature as capacity for the world as it appears here.

Another place I find oneness is within my sense fields. All my experiences – of the world, this human self, and anything else – happen within my sense fields. Within sight, sound, taste, smell, sensations, thought, and so on. These sense fields are a seamless whole. Any sense of boundaries and any labels come from my mental field overlay. This is another oneness.

I find that all my experiences – of the world, etc. – happen within and as what I am. This is yet another aspect of oneness.

These are all aspects of the same, and all ways to explore and find oneness for ourselves.

ONENESS IN A CONVENTIONAL SENSE

We also find oneness in the world, in a conventional sense. And many of these stories of oneness come from science.

The universe is a seamless evolving whole.

All we know and see and know about is a part of this evolving seamless system.

We are the local eyes, ears, thoughts, and feelings of the universe.

All Earth life share ancestors. We are all intimately related. We share huge amounts of DNA with a large number of species – whether we call them animals or plants.

And so on, and so on. There are always more examples of oneness in the universe and the natural world.

ANTIDOTE TO A SENSE OF SEPARATION

Why is this important?

Because it’s an antidote to a one-sided sense of separation. Especially in our western culture, it’s easy for people to feel disconnected and separate from just about anything – themselves, others, society, nature, existence.

Exploring the connections, and also exploring these forms of oneness, is an antidote to that sense of separation and isolation.

We can find the oneness already here, in our immediate experience. And we can find it in the universe and nature – which we are an intrinsic part of.

We can engage in all sorts of practices to explore this for ourselves.

We can explore the first general form of oneness through inquiry, basic meditation, heart-centered practices, body-centered practices, and so on.

And we can explore the second through deep ecology, ecopsychology, ecospirituality, epic of evolution, the universe story, big history, shamanic work, rituals, and Practices to Reconnect.

We can find these two forms of oneness for ourselves, and allow it to transform us and our life in the world.

Photo: NASA/ESA Hubble Space Telescope, spiral galaxy NGC 4651

Feeling our connection with all life

When we hear about our connection with all life, or see a video illustrating the evolution of our distant ancestors, do we see it as something interesting and not much more? Or do we feel it?

Do we feel that these are are ancestors? Do we feel that all life is related?

In a practical – and social and political – sense, that makes all the difference.

If our connection with all life remains intellectual for us, it doesn’t do much for us or life.

But if we feel it, if we feel it in our body and bones, that makes a huge difference for us and possibly for all life. That’s when it gets translated into action.

How do we feel the connection with all life?

So how can we shift from knowing to feeling?

One is intention. If our intention is to take it in and feel it, we have a much better chance of doing so.

Another is through combining our knowledge with feeling. When we watch the video above, how is it to take in that these are our actual ancestors? How is it to let it work on us? How is it to feel it?

We can also seek out whatever evokes this feeling, for instance through being in nature with the intention of noticing and feeling our connection with all life. We can also do this through poetry, documentaries, movies, and fiction writing. And we can seek out talks, books, and workshops about deep ecology, deep time, the universe story, and the epic of evolution.

The Practices to Reconnect from Joanna Macy is also a powerful way to bring this alive for us and feeling it more deeply and directly.

For me, watching the Carl Sagan’s Cosmos when I was ten had a profound impact on me in this direction.

Additional ways to open up for feeling our connection with all life

There are also approaches that may seem indirect but deeply support these shifts.

The more comfortable we are in feeling our own sensations and our own body, whatever it is that’s going on there, the more we’ll feel our connection with all life.

The more our heart is open, the more it’s open towards all life. We can open our heart in many ways, including through finding comfort with whatever we are feeling, and heart-centered practices.

We can do inquiry on any of our beliefs that separates us from the rest of life. For instance, that we are a separate being, that humans are inherently different from the rest of life, that’s it’s scary to feel a connection with all of life, that compassion for all life will be overwhelming, and so on.

We can find ourselves as what our experiences – of ourselves and the wider world – happens within and as. Here, we find that the world happens within and as what we are. In our direct experience, the world is one and it always was, we just didn’t notice.

Each of these and many more approaches helps us open to feeling a connection with all life, deepening that feeling, and act on it and bring it into our daily life.

Why is this important?

Knowing about our connection with all life is a start but it’s not enough for real changes in our perception and how we live our life.

The more deeply we feel our connection with all life, the more we act from it. The more we make choices that bring us and society and our civilization one step further in a more ecologically sustainable direction.

Wait a minute, isn’t this mostly about stories?

Yes, some of it is. It’s about stories from science.

When we watch the video above and use it to feel our connection with our ancestors and all life, we use a story to evoke a feeling. We use stories from science to evoke and deepen our feeling of connection with all life. That’s what the universe story and the epic of evolution is all about.

That’s not a problem, it’s just good to be aware that this is what we are doing.

The one thing here that’s not dependent on a story is finding ourselves as what all our experiences – of ourselves and the world – happen within and as. Here, there is an immediate recognition of oneness, and to the extent we take this in, it leads to a transformation of our perception and life in the world.

Feeling and acting our age

I thought I would add a quote from the QI social media feed earlier today.

We aren’t entirely ‘made of stardust’. About 9.5% of the mass of the average human body is made up of hydrogen atoms that are older than the stars, formed in the Big Bang 13.8 billion years ago.

Do I take this as an interesting fact and not much more? How would it be to take it in? To feel it?

How is it to feel that a part of this body and who I am, is made up of matter unchanged since the beginning of this universe? How is it to take in and feel that the rest is matter from the beginning of this universe, transformed in stars?

How would it be to act my age?

Rewilding ourselves

Rewilding prioritizes untamed ecological processes, in which species may be reintroduced, but where human interference is kept to a minimum.

– Phoebe Hamilton-Jones in On the Literature of Rewilding… and the Need to Rewild Literature

How can we rewild ourselves?

Finding ourselves as capacity for the world

The best approach is to get out of the way.

We can do so through finding ourselves as capacity for the world – including this human self with its thoughts, emotions, choices, actions, and so on.

Here, we notice that this human self lives its own life, as does everything else. The whole world, including this human self, lives its own life. Life lives itself.

Releasing beliefs and emotional issues

We can also get out of the way in another sense, which is by gradually freeing our human self from the impact of beliefs, identifications, and separation consciousness. These are the product of culture and history, and they limit our perception, choices, and life in the world.

Even if we notice what we are, parts of our human self still operate from separation consciousness, so we can investigate the beliefs behind this and find what’s more true for us, we can invite healing for our emotional issues, and we can shift our relationship to these bubbles of separation consciousness through dialoguing with them and heart-centered practices.

Finding ourselves as nature

There is another aspect to rewilding ourselves, which is to find ourselves as nature. We are part of the seamless whole of this living planet, and part of the seamless whole of the universe. We are a product of the evolution of the universe as a whole and the Earth. As Carl Sagan said, we are the local eyes, ears, thoughts, and feelings of the universe. We are the universe locally bringing itself into consciousness.

We can deepen into this, and into our connection with past and future generations, through the Practices to Reconnect. And we can also deepen into our connection with this human body through body-centered practices like yoga, tai chi, chigong, Breema, TRE, dance and a myriad of other approaches.

Trusting the process

It takes time to rewild ourselves. Our whole life, we have been civilizing ourselves. We have taken on the beliefs and identifications of our culture and civilization. We may even believe that this is necessary for us to not descend into savagery.

As we notice what we are, and become more familiar with it and living from it, we get to see that it’s OK. We may notice that our human self and the world as a whole lives its own life, but it always did. And it’s going as well as when we thought an imagined separate I was in charge. It may even go a bit better with a bit more flow.

As we question our beliefs and identities and find what’s more true for us, we learn to trust this process as well. We get to see it is safe. What we find that’s more true is a gentle and kind truth, even if it can be sobering as well. And living from it is also more kind.

As we find ourselves as nature, we see that this too is safe. We find a deeper belonging with all of existence. We connect more deeply with this human body of flesh and blood. We find the softness and home in it, even if it’s a temporary home.

How we see ourselves in relation to the rest of nature

This is a big topic, and yet also very simple.

We are – in a very literal sense – part of nature. We are a local and temporary expression of the processes of this living planet. We are local and temporary expressions of the dynamics of this universe.

We are, equally obviously, animals. We share ancestors with all other animals and everything living. We are relatives, and if we look at it from the bigger picture, we are close relatives.

When we look at specifics, we also find how we are animals and share a huge amount with other animals and living beings. Other animals, and especially those closer to us, obviously have emotions much as we do. They even have cognitive processes not dissimilar to our own. They have personalities. They suffer. They want to stay alive. They have culture.

There is an immense beauty in this. To the extent we take this in, it can bring a profound sense of belonging. It can even give a deep sense of meaning and encourage us to live in a way that takes all life into account.

After all, we are part of the same living systems and processes. Our own health and well-being, as individuals and civilization, is intimately connected with and dependent on the health and well-being of this larger living whole.

I find it slightly bizarre that some still insist that we are categorically different from other animals, and perceive and live as if we are somehow separate from Earth.

I understand that it comes from a wish to see humans as special and different, maybe so we can feel better about ourselves, or from a wish to use this fantasy as an excuse to exploit nature and other species.

It’s also possible that just like a teenager often will distance themselves from their parents so they can gain some autonomy and discover who they are as individuals, humanity has needed to distance themselves from nature for the same reason.

And yet, the effect of the view of separation is terrible. It gives us a sense of disconnection, separation, and existential loneliness. The power-over orientation embedded in it causes a huge amount of suffering for the other species and destruction of the ecosystems we depend on for our own life.

Equally seriously, we treat ourselves as we treat other species and the Earth. We are often disconnected from our bodies, sensuality, instincts, and anything we consider “animal” – and that leads us to either deny it or over-indulge in it, and inevitably both.

The benefits from this fantasy of separation are hollow victories. And the damage to ourselves, other species, and Earth is severe.

Of course, I understand why some consciously hold a view of separation, and many – perhaps all of us – hold it somewhere in our system. It comes from centuries and millennia of views of separation in western society. It has a long tradition. It’s held deeply in our systems, and it takes some effort to make it conscious, shift into a more realistic view, and allow this conditioning to soften and perhaps fall away.

How can we support this shift in ourselves?

We can expose ourselves to the insights of others who have explored this, for instance through deep ecology, ecopsychology, ecospirituality, big history, the Universe Story, or similar approaches.

We can identify views of separation in ourselves and examine each one. Is it true? What happens when I perceive and live as if it’s true? What do I get out of holding onto it? What am I afraid would happen if I didn’t operate from it? What’s more true for me? (The Work of Byron Katie.)

We can explore how our mind creates the experience of separation, how sensations and thoughts combine to create this fantasy of separation, and what’s associated with it. (Living Inquiries.)

We can explore how we imagine we – as individuals and humanity – may look to other species, ecosystems, and Earth as a whole, and imagine what advice they may have for us. (For instance, Big Mind process.)

We can engage in the Practices to Reconnect developed by Joanna Macy and others.

We can engage in Earth-centered rituals and spiritual practices.

We can discover what we really are – capacity for the world as it appears to us – and find the oneness of the world as it appears to us.

Another important shift is to recognize that all of this is part of the processes of Earth and the universe. We are the universe and Earth locally and temporarily taking itself as separate from itself. This sense of separation is not inherently wrong, it’s part of life exploring itself.

I usually start out with this as the context, and this time chose to start from a more conventional or human view and include this at the end.

Adyashanti: To be bestows infinite worth upon you

You don’t have to be someone to be of infinite worth. To be bestows infinite worth upon you.

– Adyashanti, The Inherent Meaning in Being

This can sound like a well-meaning platitude, but it’s far more than that.

One the one hand, the idea of value comes from culture and what’s seen as having value varies between culture and over time. Assigning value to something has a function, and it can be helpful to examine how we assign value and if there is another way of doing it that makes more sense.

At an ordinary human level, we all agree that babies have infinite worth. Growing up, many of us are taught that our value comes through our actions and that erodes our sense of having infinite value just by being. This is a means of control and it creates a lot of suffering and judgment of ourselves and others.

So why not recover the sense of infinite value of each human being? This can easily co-exist with accountability, responsibility for our own life and so on. Seeing the infinite value in each of us, independent of personal characteristics and roles, provides a sense of basic worth that allows for a more healthy life and a more healthy society.

In our western culture, we see nature as a commodity and having value from the value it has to us – and this is often limited to short-term commercial value. This leads to destruction of ecosystems, eradication of whole species, and systematic abuse of non-human beings. Not valuing all life threatens all life, including our own.

Why wouldn’t all life have infinite value? Why not see all life as having infinite value? This would lead to a more careful approach in how we relate to and make use of nature and non-human beings. We would be far more concerned about their welfare. It doesn’t mean we can’t eat or live or grow food but we would do it with more concern for the lives we are impacting and we would look for ways to make up for it and support a more thriving Earth.

When we take a big picture and deep time view, we see that the universe has unfolded from energy to matter to suns to solar systems to this living planet and all that’s currently part of this living planet. We are all expressions of the universe exploring itself and bringing itself into consciousness. We are all expressions of this living planet and ways for it to bring itself into consciousness. As this, we and all life has infinite worth just by being as we are.

In a more immediate sense, independent of assigning value to anything, we are capacity for the world as it appears to us. This human self, all other beings, and everything happens within and as what I am. In this oneness, ideas of value is not needed in order to live with reverence for life.

How can we explore this in our own life? How can we deepen into this and live more from it? In a sense, this whole website is about just this. We can identify and examine beliefs. We can explore how our minds creates its experience of value and lack of it, and see through it. We can engage in Practices to Reconnect. We can use heart-centered practices to find a more loving relationship with ourselves, others, and all life. We can find ourselves as capacity for the world as it appears to us. We can discover that this human self, others, and the world happen within and as what we are. And we can explore how to live from that in our life.

How do we find peace?

There are many ways to find peace. Here are some approaches I have found helpful.

We can create a certain life. A life that feels right, nurturing, and meaningful. A life where we have nurturing relationships. Meaningful work and activities. A life aligned with our values and what’s important to us. A part of this is to heal and mend – as far as possible – any challenging relationships.

We can invite in healing. We can invite in healing for parts of us not in peace. We can invite in healing for trauma and emotional issues.

We can reorient. We can learn to befriend our experience as it is, including the experience of lack of peace (!). In this process, we also learn to befriend (more of) the world as it is.

We can find ourselves (more) as our human wholeness. As we find ourselves as the wholeness of who we are as a human being, there is a sense of groundedness and peace even as life and thoughts and emotions goes on. This is an ongoing process, perhaps including body-centered mindfulness and projection work, and the peace is of a different kind.

We can explore our need for peace. If we feel a neediness around peace, what’s going on? Do we have stressful beliefs about living without peace? Do we have identities rubbing up against the reality of sometimes lack of peace? Is there a trauma or emotional issue telling us we need peace? Examining this and find some resolution for whatever may be behind a need for peace can, in itself, help us find more peace.

It’s stressful to feel we need peace and fight with a world that doesn’t always give us the conditions we may think we need for peace. And it is, perhaps ironically, more peaceful to find peace with life as it is.

We can live with (more) integrity. Living with integrity gives us a sense of peace, even when life is challenging. Living with integrity means to clarify and follow what’s important to us, and to live with some sincerity and honesty – especially towards ourselves.

We can follow our own inner guidance. Following our inner guidance – in smaller and bigger things – connects us with an inner quiet and peace, even when life is stormy. We can learn to follow our inner guidance through experience. And it’s also helpful to notice when we connect with our inner guidance and don’t follow it, and examine what fears and stressful beliefs in us made it difficult for us to follow it.

We can connect with the larger whole. This larger whole comes in three related forms. One is the larger whole of who we are as a human being (mentioned above). Another is the larger whole of the Earth and the universe. We can connect with this through Earth-centered practices, the Universe Story, and more. The third is what we are.

We can explore and get to know what we are. What we are is what our experience happens within and as. As we learn to find ourselves as that, there is a different kind of peace. The peace of being like the sky that clouds, storms, clear weather and anything else passes through.

Each of these is an ongoing process and exploration. It’s not a place we arrive at for good and don’t have to pay attention to again.

The kind of peace we find in each of these ways is somewhat different. In a sense, they complement each other.

As for how to find these types of peace, there are many approaches and I’ll mention a few here.

To heal, I have found parts (subpersonality) work, inquiry, heart-centered practices, TRE, Vortex Healing and more to be helpful. To reorient, I have found ho’oponopno, tonglen, and all-inclusive gratitude practice to be helpful. To find myself as my human wholeness, I have found body-centered mindfulness (yoga, tai chi, chigong, Breema) and projection work (inquiry, shadow work) helpful. To explore any neediness around peace, I have found inquiry to be helpful. To live more with integrity, it’s helpful to explore what in me (usually a fear, stressful belief, trauma) takes me away from living with integrity in any specific situation. To follow my inner guidance, it’s helpful to practice in smaller situations and likewise explore what in me (fears etc.) takes me away from it. To connect with the larger whole of the Earth and Universe, it’s helpful to use the Practices to Reconnect (Joanna Macy), Universe Story, and similar approaches. To explore what we are, I have found Headless experiments, Living Inquiries, and the Big Mind process to be helpful.

Photo: Flowers from Zürich ca. 2013.

Finding healing: three basic ways

In my experience, I can find healing in three ways.

I can find healing for the issue itself, whether it’s physical, emotional, a relationship, or something else. This is the conventional approach and obviously an important one.

I can change my relationship to it. From seeing it as a problem and an enemy, I can befriend it and what it triggers in me. This, in itself, changes a great deal and is often experienced as a great relief.

I can find that which is already whole beyond the issue. This may be my wholeness as a human being, which is always here and goes far beyond any issues. It can be being part of the wholeness of the Earth or the Universe or all life. It can be being what I am, that which any experience happens within and as.

How do I go about finding these forms of healing?

Since the first is the conventional approach, the world is full of advice and opportunities for this one. I have written about my own experiences in healing from CFS and Lyme, and also in finding healing emotionally and for parts of me (using inquiry, heart-centered approaches, TRE, Vortex Healing, and other approaches).

I can change my relationship to anything that seems problematic through, for instance, inquiry or heart-centered practices. Inquiry for me is often The Work, Living Inquiries, Big Mind process, parts/subpersonality work, and dialogue with a part or actual person. Heart-centered approaches may be ho’oponopno, tonglen, prayer, gratitude explorations, or whatever else works for us.

Finding what’s already whole depends on what level of wholeness we wish to explore. In periods when I have done meditation and yoga daily, I have found an amazing sense of my wholeness as a mind-body whole. I have also found it, slightly differently, through receiving and giving Breema and especially when I have been immersed in the atmosphere through an intensive or when I gave daily sessions. The connection with (or as) the wholeness of the Earth and Universe can come through being in nature or any number of practices, for instance, the Practices to Reconnect. Finding myself as that which already allows and is any experience can happen through meditation, inquiry, heart-centered practices, and many other ways.

And really, it all depends on grace.

Getting to the point where we are able to have issues and discomfort is grace. It required this amazing universe and Earth and us as temporary parts of it. That’s an amazing grace if there ever was one.

Getting to get to the point where we are interested in finding healing, in any of these forms, is grace.

Having a glimpse of the possibility of these forms of healing is grace.

Inviting it in, through intention and exploration, is grace.

When it happens, it’s grace.

What we call grace is really just the universe or life coming together a certain way locally. Sometimes, we may see just some things (the ones our mind tells us are good) as grace. Sometimes, we may see everything as grace (because it is).

Note: In the “finding wholeness beyond the issue” section, I lumped together things I normally would keep in separate categories. Finding mind-body wholeness is quite different from finding the Earth/Universe wholeness, and those are again quite different from finding what I am, that which allows and is any experience. But that’s OK. In this context, and especially in a brief article like this, it seemed OK to group them together. And it’s a reminder that this should really be a book rather than just a set of brief articles.

Read More

Shifting center of gravity into more universal identities

In some ways, any challenging life situation is an invitation to release identification with more superficial identities (roles, work, gender, preferences etc.) and shift the center of gravity into more universal ones.

– from a previous post

This is a part of healing and awakening, and – to some extent- sustainability and creating a society that works better for all, including future generations and ecosystems.

We all have a mix of different identities. Some set us apart and some are more universal. Some are conscious and some are less so. Some have strong identifications and some not so much. And they come from culture, family, and personal experience (sometimes reactivity).

Life tends to challenge the identities that set us apart, and the more strongly we are identified with them the more stressful and dramatic we may experience those challenges. For instance, we may be identified with being young but we inevitably get older. We may be identified with being healthy, strong, and active, but get sick. We are identified with a political orientation but realize something else makes more sense. And so on. The identities that set us apart typically have to do with roles we play in life, whether it’s relationships, work, age, gender, or different political, religious, or other orientations.

There is nothing wrong with these identities. They all serve a function. We couldn’t live without them. But when life challenges them, as it tends to do, it is painful to have invested them with too much energy.

And that’s an invitation to notice and question these identities, and perhaps shift our center of gravity into more universal identities. These more universal identities include being human, part of life, part of the Universe, being awareness, that which all happens within and as, and so on.

As usual with these type of things, we cannot consciously shift the center of gravity into more universal ones. Any shift requires a ripening that largely operates outside of our conscious awareness and largely comes from influences far outside of us as individuals. And yet, we can invite it to happen through various practices or explorations.

We can identify and question identities through inquiry (Living Inquiry, The Work). We can engage in practices that come from and help us shift into more universal orientations such as heart centered practices (ho’o, jesus prayer, all-inclusive gratitude practice). We can help more universal identities come alive for us through Epic of Evolution type experiences and practices (Practices to Reconnect). We can do energy work that tends to, over time, shift identifications into more universal ones (yoga, tai chi, chi gong, Vortex Healing etc.). And there is a great number of other approaches that similarly helps us shift our center of gravity to more universal identities.

Note: When I say “influences far outside of us as individuals” I mean influences from the past and from the wider social and ecological wholes. Anything that happens has innumerable causes, and these stretch back to beginning of time and out to the furthest reaches of the universe. And that includes any ripening that happens in us and any shifts in identifications.

My larger body

Some statements are often seen as poetic or romantic, but in this case, it’s a literal reality.

My larger body is nature and society. My larger body is this planet. My larger body is this solar system and universe.

My existence as a human being depends 100% on this larger body for its existence and survival. The only boundaries between this human self and the larger whole is imagined, and invested with reality only by our minds.

This is very real from a ordinary material and scientific point of view.

And going beyond that, as what I am – what all experience happens within and as – it’s all what I am.

It may seem a romantic or hippyish notion, but it has very real consequences for how we live our lives.

If I see myself as a human being mostly separate from the larger whole, I’ll act accordingly. I’ll act as if the health and well being the larger social and ecological systems matters little for my own health and well being. I’ll tend to act from a short term and narrow perspective. I’ll tend to act in a way that’s – intentionally or not – harmful for the larger whole. And we create our societies, social systems, and worlviews to reflect this. We’ll use economic models that assume that the health and well being of the larger whole doesn’t really matter. We’ll create transportation systems, production systems, food systems, water systems, energy systems, and more that reflect this world view. And we’ll reap the consequences individually and collective. That’s what we see today with a growing awareness of the consequences of toxins in our air, land, and water, diminishing ecosystems, and climate change.

If I see the larger social and ecological systems as my larger body, my view and actions will be different. I’ll act from a longer term and larger perspective. I’ll seek solutions that benefits myself as well as the whole. And we’ll collective use worldviews and systems that reflect this reality and this desire to support life at all levels.

If I see the solar systema and universe as my larger body, I’ll tend to experience a deep and profound sense of belonging and meaning. As Carl Sagan said, we are the local eyes, ears, thoughts, and feelings of the universe. We are the universe bringing itself into conscious awareness.

Of course, this has to be a lived reality for us. It may become a living reality through natural adult maturation and development. It may happen if we live in a society or group where this is a mainstream view. And it can happen through education and experiences such as the Practices to Reconnect by Joanna Macy.

I am aware that I am using the word “reality” here and it’s not really that. It’s a perception. An experience. A worldview. But “reality” works as a shorthand even if it’s not that precise.

Read More