31 May 2016

We Need A Spiritual Revolution!

My father, Larry, and I are planning a day-long workshop-retreat that we are calling

We Need A Spiritual Revolution: A Father-Son Dialogue on Contemplative Ecology and Traditional Christian Faith.

It is to be held at the beautiful Lower Farm retreat center at Hallelujah Farm in Chesterfield, NH on Saturday, November 19, 2016.

More information and registration details are available on my website at:


Here is our description of the day:

"Humanity and the Earth are in a crisis. We have put at risk the systems that all of life depends on for survival. The solution to the crisis, if there is one, must include a profound reorientation of the human psyche, a spiritual revolution, a change of heart and mind. Join us for this day of dialogue and conversation about contemplative ecology and traditional Christian faith. What do they say about the ecological crisis? Where are they compatible, where do they diverge, and how do they help us respond to the crises we face?"

Larry and I have been talking about these issues for a long time, and we have decided to invite others into our conversation. This is an opportunity to explore the issues I cover in this blog and my essays, as well as my father's perspective as a pastor, teacher and biblical scholar.

Through the generosity of Hallelujah Farm, we are able to offer this by donation. We are suggesting $45.00, lunch included, because that is a common amount for a day-long event and would help to cover the center's expenses, but I want any and all to participate who want to, so please do come if you are able.

21 May 2016

The Earth Is Speaking. Are You Listening?

The ecological mess we are in is a direct consequence of civilized humans being civilized humans. We have developed in such a way that our first impulse is not to adapt to our environment but to manipulate the environment to force it to adapt to us. We alter every landscape we enter to suit our needs and preferences, and indeed we are very good at this. Most of us see this as a good thing, a sign of our intelligence and general superiority. We like the feeling of being in control.

This attitude is prevalent even among those of us who know we are making a mess of the world and need to change. The change we envision is more manipulation, more geoengineering, more application of "renewable" energy technologies, the sudden discovery of unlimited fusion energy, more efficient cars, more carbon capture technologies, etc. Only a few of us talk about the need to have fewer children, to drastically reduce our material demands on the planet, to live with less, to fundamentally change how we live.

I think there is a reason for this. The reason is that such a change, at this point, requires a complete about-face in the human psyche, and that feels like a total change in human nature. It is not inaccurate to say that bringing about such a change is nearly impossible, or at least highly unlikely. One of the things I have realized as I have observed my own mind at work, is that we are much less free to make choices than most of us assume. We think we are making choices all the time, when, for the most part, we are playing out mental scripts laid down over millennia and written in our genes, and written in our cultural norms, and imprinted in infancy, and so fundamental to our sense of who we are, that they appear to be (but are not) immutable. The change required now to alter the trajectory that humanity is on is nothing less than a change in human nature, or at least a change in behavior that is so fundamentally different from the norm that it feels like an assault on our very identity.

I place no hope in technology and no hope in a sudden, cultural transformation. The kinds of changes in human society we have seen in the past, like the civil rights movements of the 60s, or the tearing down of the Berlin wall and the collapse of the Soviet Union in the 90s, are often held up as exemplars of radical changes in human society. These were significant, but nothing on the order of what is required of us now. They did not fundamentally alter the basic orientation of civilization to exploit whatever resources and labor might be available to enrich the few (people) at the expense of the many (people, plants, animals, minerals). They have not come close to altering human orientation in such a way that we adapt to what is best for the whole biosphere in the long term, rather than altering the biosphere to suit us in the short term. Most people want change to be external to themselves, if they want it at all. They want someone else to change. They want the system to change. But they do not want to change themselves. They may be willing to put solar panels in the yard, or driving an electric car (if they can afford one), or use a cloth shopping bag, but not to change inwardly, not to be changed in their fundamental sense of what it means to be human.

The fact remains: we must change. Or perhaps it is more accurate to say that we must be changed, for I do not believe that we are capable of changing ourselves at the depths where change is required. Something outside of us must change us. What is needed here is an inner/outer revolution. The whole thing must change, the psycho-social system that we call civilization and that we also call "me." The very foundation of the "self" has to change. I have to be changed, fundamentally. That is a change no one dares consider, or if they do consider it, can even begin to imagine how it might happen. We need an intervention. We are not going to do this on our own. And maybe that is the point. Intervention is required when we have so isolated ourselves from reality, that we can no longer see and hear and think clearly enough to act on our own behalf. Intervention brings us back into the community of the real.

This intervention is only going to come from the Earth. The loss of habitat. The silent springs and silent autumns we are already experiencing in diminished bird song and diminished insect song. The poisoned wells and disappearing fish. The deadly storms and fires. These are heart breaking. Maybe a broken heart will motivate deep change in us. Maybe the chaotic climate will force us to change. The Earth gets the final word. In the end we cannot live beyond the physical limits that Earth imposes.

From any perspective other than the contemplative, the change required of us now is impossible. Even the contemplatives, who bear witness to the fact that such transformation is possible (if rare), do it imperfectly. The early Christian monks were often aggressively in opposition to their bodies. They battled against every carnal impulse, and ushered in generations of misogyny and spiritual disembodiment in the process. You find it in contemporary versions of "spiritual awakening" in which your "true nature" is supposed to be a pure, disembodied consciousness. This notion of spiritual purity that can only be pure if it is disembodied has been around a long time and is killing any chance of re-entering the natural community in a healthy, balanced and fruitful way. We are inoculating ourselves with spiritual nonsense against the pleas of the Earth for essential change. Earth is speaking, but are we listening? Do we even remember how to listen to the voice of the Earth?

I do know that under the right circumstances, the human mind, the place where these problems originate, can change fundamentally. But it takes extraordinary circumstances, something akin to 'hitting bottom" for an addict, for such a deep change to occur. "Hitting bottom" is what the contemplative spiritual life has always been about. You throw out your illusions and get to the bottom of what is real. The Earth is real. Life is real. We are real when we are immersed in the Earth and Life. When we are immersed only in the products of our own manufacture and the virtual reality of our own minds, then we are not real. We are figments of our own imaginations.

Listen to the Earth. It's the only thing that can change us before change is forced on us. The Earth is speaking. Are you listening?

26 April 2016

You Are Here

You Are Here - Pale Blue Dot

Video by Patrick Mylund Nielson. Text by Carl Sagan. Music by Ludovico Einaudi.

via www.declineoftheempire.com

09 April 2016

Introduction to Contemplative Ecology

I just posted an essay called Introduction to Contemplative Ecology on my website. It seemed a little long for a blog post. The other thing I want to say about it is that I am beginning to think about moving away from the terminology of "contemplative ecology." It feels like that language is more confusing than clarifying. It requires too much explanation of things that are not essential. I first started using that term 5 or 6 years ago, simply to make the connection between the inner and the outer, which we normally hold in separate realms. But the words "ecology" and "contemplation" mean too many things to too many people, and do not always point in the direction I want them to point, so I am trying to find some other way of referring to this thing. I have no doubt about what it is, but I am not sure what to call it. In that way, this essay is more a mark of where I have been than where I am going.

Meanwhile, here is an excerpt from the essay, or read the whole piece at the link above or this short link that you can share with others who might be interested.



"Humans have unleashed a destructive force that is consuming the planet, destabilizing life systems at the deepest levels. That force is both internal and external. It is a psycho-social system…

If we exclude the internal and focus only on the external, we ignore half of the picture. If we exclude the external and focus only on the internal, we exclude the other half. If we bring them together into one interactive system, we shake the foundations of many of our most cherished beliefs and behaviors.

"The boundary of inclusion and exclusion, what we consider internal and what we consider external, is the boundary of the self. The boundary of acceptance and rejection is who we think we are. Total acceptance and total inclusion mark the end of the sense of being a separate self. Will I ever take care of something or someone if I believe I am essentially separate from them? Will I care for the Earth if I am separate from it, if I believe I will continue in a non-physical realm after the body dies? Will I care for the other animals if I think I am above them, better than them, more important than them, essentially different from them, essentially separate from them?

"Contemplative ecology, then, reunites these two domains, which are really one domain in the first place: the inner and the outer, the psychological and the social, the spirit and the body, the human and the natural, the self and the world, desire and economics, cognitive bias and politics, the way the mind works and the way all natural systems work. The ways in which mind and society and the natural world are interrelated and mutually dependent. It's an explosive mix. Contemplative ecology includes everything, and therefore has a chance of addressing a crisis that also includes everything, but it is a threat to our sense of who we are and what we think the world is and how power operates in society. It is a threat to our belief in the true nature of our selves. Contemplative ecology therefore poses a challenge to the status quo."

05 March 2016

Emptiness and Everything: In Wildness Is Our Salvation

The human exploitation system is swallowing up everything wild and innocent. Yet what can we do? We are products of that system and we live in that system and getting out of it requires profound changes in human thinking and behavior. The changes required in the human psyche and human society run so deep that even those few who want to change, who see the necessity for change, find real change very difficult. We tinker at the edges and hope we are doing something profound.

We need a spiritual revolution. For me "spirituality" means our most fundamental understanding of who we are and what the world is. And that is where the change needs to happen, at the root of what we think we are. Are we oriented toward reality, or do we live in thrall to our own delusions? The human species, perhaps no species, has ever faced anything like this. At the heart of this is a seemingly unsolvable puzzle: we are the problem and we cannot therefore solve the problem. If we try to solve it using the mind that is creating it, we only sow more trouble. Something from outside of the human psycho-social system needs to step in.

I see two ways this can happen, two forces that can take us out of ourselves in the way that is needed. The first is living in greater communion with the non-human world. The wild animals and plants are free of us. I think that is part of why being around them is so lovely. They are free of us, and therefore set us free from ourselves when we pay attention to them. The tragedy of this time is that very little of the wild world remains. It is being swallowed, extinguished or tamed at exponentially increasing rates. What chance do wild animals and plants have against the machinery of human industry? Meanwhile, most people are more attached to their iPhones than they are to the wild world. They can't be alone. They can't be quiet. They can't be away from their text messages. They never step out of the human mindscape. They hardly know that the wild world exists.

To step out of the human mindscape is to be vulnerable in a way most people are unable or unwilling to experience. Life is beautiful and wonderful and delightful, but it is also fragile, harsh and deadly. Aging and sickness and death are part of the package, part of how life works, how it regenerates, how it creates more of itself within the limits of the planet. Knowing this has always been part of the contemplative life. We must accept our mortality to be fully alive, because life and death are intertwined aspects of the movement of life. Life includes death, and with it, new life. The denial of decay and death brings annihilation, which is a very different matter.

As Aldo Leopold said (misquoting Thoreau) "In wildness is the salvation of the world." For Leopold, it was the dying light in the eyes of a wolf he had shot that showed him a world larger and deeper than the one he held in his head, a living world that was much richer than his worldview. But how do we give wildness a toe-hold in our lives anymore? Wildness - that which is free of the human mind - is being destroyed everywhere. And we need it more than ever.

Fundamental transformation of the human techno-psycho-social system has become a matter of survival, for us and for most of the species of life currently living on Earth. Most of us may not be active exploiters but we support or passively accept the system that does the exploiting for us. So what on Earth is going to bring about that transformation? What is going to stop us in our tracks? What can put a stick in the spokes of the industrial juggernaut? What reality can pierce the armor of our beliefs? What wolf will look us in the eye and tell us how very wrong we are, about everything? We must all be changed. But what can possibly bring about such a deep change? All of us are in the system. We are the system. It makes us what we are, and we in turn make it what it is, in an endless cycle. Like an addict who can't face his addiction, or an abuser who cannot stop manipulating everything around him, we need an intervention. Something from outside of the system needs to interrupt the system, but who or what is going to intervene?

With wild nature rapidly disappearing, we are left with one other thing that can stop us in our tracks: silence; emptiness. We fear it. We avoid it. We are unlikely to embrace it and be embraced by it, because silence is also wild. We can't control it. We can't understand it. We can't even identify with it. It eludes capture completely. Yet it is with us all the time. We only have to notice it, and allow it to be a presence in our lives. Silence, emptiness, undoes everything we have tried to do. It ruins all of our plans and hopes and schemes. It is everywhere, yet when it reveals itself, it comes like a thief saying, "Nothing is permanent. Nothing you believe is real. Nothing belongs to you, not even your self." And civilization crumbles, founded as it is on the belief that treasures can be stored up and kept safe, for me, for the immortal "I." Silence is a direct and immediate affront to the feeling that "I" exist. And so we push it away like we push away our mortality. We fill every second with noise and activity. Even meditation has become an app, to be dispensed with quickly, its aim to make us more efficient workers, better able to manage our busyness, better slaves.

Silence could save us, and wildness could save us, but that is like saying that saving us could save us. This is the conundrum. Salvation is right at hand. It is as close as breathing. And we run from it with all our strength. To stop the onslaught of destruction, we only have to stop running. Just stop. Only our fear of stopping and the emptiness that awaits prevents us from stopping. But that is enough to keep the machine going perpetually despite the fact that we are driving over the cliff. We are driving over the cliff and we are afraid to stop. And all we have to do to stop, is stop.

In emptiness is our salvation. The thing we search and long for. The ultimate sense of belonging. We belong to everything. Separation is not possible. The whole cosmic order is right at hand. But we can't really know that unless we come to a full stop. So the thing we fear is the thing we most desire and need. By fearing emptiness, we fear life. And the consequence of that is the violence and destruction that perpetuates itself down through the ages.

More wind farms will not save us. More solar panels will not save us. More nuke plants and oil wells will not save us. More rules and laws will not save us. More studies and research will not save us. We don't need to figure anything out. We don't need anything, except the abundance of life and the mystery of silence. To find them, we need only stop and discover what we already have and what we already are: emptiness and everything; silence and the whole movement of life.

31 January 2016

The Self Is a Mask

The self is a mask without a face,
a beguiling movie set built in the middle of nowhere.

We spend every waking minute and many of the sleeping ones
repairing the cracks and shoring up the supports in the fa├žade.
The self is that fragile. It requires constant maintenance.

When the self loses its power to enchant, the whole of reality reveals its power.
Touched by infinity, nothing is ever the same.
The mask is seen as a mask.
The empty lot behind the false front is revealed.

Only reality is real. The mind game of self-existence is a fake.

No longer living in devotion to the Magic Kingdom of the mind,
now what?

Suddenly a raven announces its presence, calling its way across the sky.

The Hermit

Solitude has a critical role to play in societal transformation.

Our sense of self and our sense of the world are profoundly influenced by the social norms that surround us. We tend to believe what our peers believe and see the world the way our peers see the world. Our worldview is heavily influenced by the messages we absorb every day from our friends, from our co-workers, from cable and internet news, Facebook and Twitter. The devilish part is that we do not even realize how much our sense of self is created by those around us. We merge with the group, while claiming that we are autonomous selves and independent thinkers.

Separating our perception from the filters of our culture is extremely difficult. This makes it nearly impossible to solve problems that are at least in part problems of perception and worldview. Such as the ecological crisis. Even for those of us who realize that the root of the problem lies in how we see ourselves and the world, it remains very challenging to see the world in any way other than the way our society frames it. Our society is constantly reminding us of who it thinks we are and what it thinks the world is, and we absorb and adopt that view, or risk isolation from our community.

Along comes someone who has chosen isolation voluntarily: the hermit. She saw the danger of social harmony. She stepped away from those influences in order to see more clearly. She carried those norms with her into her solitude, and wrestled with them as they continued to maintain dominance. She repeated in her own mind, over and over, the messages she had unconsciously absorbed from her earliest childhood. But without reinforcement from society, they began to unravel.

She stepped into a world most of us never see, a world alive with the non-human, the animal, the plant, the wind, the water, the stone, the soil, the sun and star light. She encountered her essential emptiness. Fell into it, quite unexpectedly. She discovered that apart from these others, she has no existence at all. She is these others. Her sense of being a separate self was a mental fabrication, aided by all of those messages from the society about who and what she should be; what matters and what does not matter; who is precious and who is expendable; what lies at the center of concern and what is outside the wall; what is a life, and what is a commodity. Without those messages filling her sense of self, she fell into the embrace of the real.

She discovered what life is.

She may decide never to return to society. Society is thoroughly distorted by the beliefs it promotes. It is delusional at its core. Who would want to return after getting free of it? If she does return, and speaks, will anyone listen? Her message is strange, almost incomprehensible. It challenges the entire edifice of human civilization, confronts it with its lies and distortions and self-aggrandizing rationalizations.

She speaks in contradictions. The real world is alive with beauty and power. The human mind belongs to that world but it is lost in its own illusions.  Everything is sacred, and nothing lasts forever. Imagination and lack of awareness are our greatest dangers. Our senses are our window on the world and a veil that obscures it. Most of our attempts to understand the real world reduce our understanding. We are these limited little organisms that move around and carry private thoughts, and we are the whole universe. We are emptiness and we are everything. The "self" is a fiction. The "other" is a fiction. Everything that supports civilization is essentially hollow: endless growth, personal success, entertainment, power, wealth, perpetual conflict. Civilization serves the self. Without self, civilization collapses. Civilization cannot be made less selfish. It is built on the illusion of the separate self. You can withdraw, or remove your consent, but you cannot reform civilization. Art was once an exuberant expression of being alive; now it is mostly self-referential, serving only its own perpetuation. Civilization has become the adversary of life.

The hermit is advocating the collapse of civilization. She is crazy. We won't listen.

The hermit is not advocating anything. She is just telling it like it is. Civilization is going to collapse whether we want it to or not. The only question is how and when. The hermit is telling us what hermits and other contemplatives have been telling us all along. This thing we cling to, this human civilization which provides a measure of safety and security for some and endless misery for others, is blinding us to reality. By insisting on living by its rules, we are cheating ourselves of the truth. We mouth our allegiance to our respective religions, but we never, ever want to go where they are pointing us. Divine reality, which we pretend to seek, demolishes our sense of self and undermines the foundation of society. We would rather pretend that reality belongs to us, and is captured by what we believe, and will do our bidding. We can manage it and shape it to our liking. No problem.

The hermit's message, like the sacred stories we like to ignore, is that God is a fire. God is a hurricane. God is an earthquake. God unmasks our illusions and unmakes our sense of self. The truth is not cozy and self-affirming. It is a disaster for our sense of self and a radical challenge to human civilization. Reality is terrifying to the illusory self. So we resist it like mad while paying lip service to it. Somewhere in our minds we know we cannot escape reality. But maybe we can distract it, buy it off with words of devotion.

The hermit offers an alternative. Lose yourself to find yourself. Lose your devotion to separation and find wholeness. Which, oddly, means finding oneself in opposition to the communal as well as the individual. The Group always has a circle that defines who is in and who is out. Wholeness includes everyone and everything and therefore stands in sharp contrast to The Group. The Self is like A Group of One. It also draws a circle that defines what is "me" and what is "not me." Reality therefore stands in sharp contrast to The Self. Reality demolishes all that includes and excludes and leaves nothing but itself, the whole of everything. Talking about it is easy. Encountering it is something else entirely. Total undoing. Reality is vast and incomprehensible. Very few dare to look it in the face.

The hermit has been there and come back to tell us about it. The Kingdom of God is right at hand. Ungraspable, it is nevertheless at our fingertips. Only the self stands in the way.

Will we listen, or will we turn away from her, settling back into the unreal world we think we know and think we can manage, a world no larger than the mental frame that encloses it?