The essence of any ecological spirituality is interconnection and interdependence. That is what ecology is about. Organisms are shaped by the community of which they are members, and they in turn shape the nature of those communities. It is all about relationship. The question I pose is how broadly and deeply that interdependence goes. Can anything be separated from its role in the whole system and still exist? Continue reading “Everything Is Connected”
Contemplation is essential to addressing the ecological crisis. Unfortunately, contemplation is not very well understood. Contemplation is not meditation, it is not mindfulness, and it is not prayer, at least not if we want to understand contemplation as an essential part of addressing the ecological crisis at its root. At its heart, contemplation is an unmediated encounter with reality. Reality is the whole of what actually is. Contemplation is an encounter with the whole of everything, an unfathomable encounter with reality. Continue reading “Contemplation Is An Unmediated Encounter With Reality”
My experience of contemplation is that at its core it is a way of being fully attentive, to others, to the Earth in all its manifestations, to one’s own inner experience. And more than that, it is coming to be aware of the deep “emptiness” that makes all such attentiveness possible. In practice, contemplation means being still, being quiet, and being alone. What makes contemplation difficult is that it requires absolute honesty. One eventually has to face the truth about oneself. In stillness, all one’s blemishes, prejudices, erroneous beliefs and deep fears are exposed.
The reward is an even greater ability to be attentive, a deeper engagement with the movement of Life in all its complexity and pain and wonder. At moments, it involves a stunning sense of belonging to something unimaginably beautiful and creative and generous: the living universe.
Contemplation appears to me to be irreconcilable with the electronically-hyperconnected world of smart phones, iPads, Facebook, texting, Twitter and 24/7 news coverage. The mantra of our day is that electronic devices and social media are connecting us in ways never seen before. That may be true, but at the risk of being dismissed as an old fart, I have to say that this hyperconnectivity is also disconnecting us profoundly right at the moment when we most desperately need to be deeply connected, not to our electronic devices, but to deep wisdom. I have not yet seen any evidence that iphones and Facebook connect us to our deepest wisdom. But deep wisdom is what we need most as we move into a hotter, more crowded, more polluted, more conflicted world.
The most disturbing aspect of the digital media world is the way it is reorganizing our brains away from attentiveness and toward fragmented busyness. I do not have a cell phone or a Facebook account. We do not have high-speed internet at home. But I do spend some time online. I do update this blog now and then. And I find that the more time I spend online, the less able I am to pay attention to what is right in front of me. My attention span is shorter. I am more impatient. I don’t listen as well. I find it harder to be still for long periods.
If I am experiencing that restlessness and inattentiveness, then what about the people who spend most of their day with their iPad and their Blackberry and their Facebook and their Twitter feed? Are they forgetting how to listen to their own friends, their own spouse, their own children, their own hearts? Are they forgetting how to listen to the wind, to the birds, to the trees? Are they forgetting how to listen at all?
We act and we talk as if this change in our behavior is inevitable and desirable, but from a contemplative perspective it is neither. This digital thing claims to be about connection, but it sure looks like it is mostly (if not entirely) about disconnection and the fear of not being part of the latest thing. I hear there is even an acronym for it. It is called FOMO: Fear of Missing Out. This new technology is sold to us by tapping into one of the most primal human fears: fear of being excluded from the group.
The contemplative life also includes the Earth community. It is more concerned about what is good for the whole community of Life, than it is about what is good for me, or satisfying for me, or stimulating for me. The digital revolution is an unmitigated disaster for the Earth community. What is the life span of a cell phone? About 18 months. Hundreds of millions of them are thrown away every year. Only about 10% are recycled. We have four dead computers in the house, three of them only a few years old, and we are not heavy users. (At least my original Powerbook lasted over a decade before the logic board failed. My twenty-two year old Mac Classic still works perfectly!) Where do we think all that trash goes? Barry Commoner’s Second Law of Ecology states: there is no such thing as “away.” It goes into the soil. It goes into the air. It goes into the water. We eat, drink and breathe our waste.
And where do we think we get the electricity to power all these devices and the server farms and the cell towers that connect them? Coal. Oil. Nuclear fission. Natural gas. More and more and more.
It’s another bubble, like the dotcom bubble and the credit default swap bubble. It can not last. It carries the seed of its own destruction. The Earth can not support it. What will happen when the electronics fail us and we have to face ourselves again, when we open our eyes to the world beyond the little screen, and discover that we have wasted the planet that is our true home and diminished its possibilities?
Fortunately, the Earth is still alive, even though greatly diminished already in its biodiversity. It is still beautiful. It is still generous. It is still fascinating. It is still mysterious. If we could start and end each day connecting to the natural world, even if it just means looking out the window at the sky for five minutes, instead of checking our Facebook walls, it might be enough to remind us what truly matters, who we truly are, where we truly belong. For the more courageous, we can sign off Facebook and face ourselves in silence. Start and end each day in silent contemplation, in communion with reality.
This is the joke of our supposed new-found connectedness. We were never disconnected in the first place. We are already profoundly connected through our participation in the movement of all Life. Disconnection is impossible as long as life remains. What we do to the planet and to each other we do to ourselves. In our illusion of disconnection we invented devices to “connect” us. But because they plaster over the source of our true connection, they ultimately disconnect our sense of who we are from reality.
I thought I might find a way to reconcile the new digital hyperconnectivity and some sort of contemplative practice. But I see that it can not be done. Contemplation is devoted to deep silence, which is where our true connection, the one that never fails, is to be found. Electronic devices are not merely a shallow substitute, they are a distraction, a nuisance, ultimately a lie. They get very much in the way of discovering the deepest place within ourselves that is the connection to everyone and everything. Not the connection of separate fragments into a conglomerate, but the original, undivided whole that is the essence of reality.
If you can manage not to be afraid of missing out on the latest thing, set it all aside for a while. Turn off all the devices. Walk away from them and be alone. Be still and watch the trees. Let them teach you what it means to be connected in reality. They are masters of interconnection. They don’t need the latest gadget to do it. And neither do we.
Cynthia and I are getting ready to lead a workshop called Voice of the Earth at the Partnering With a Green God conference in Sharon, CT. I always find it challenging to speak in public about these things, because I feel I know and understand so little. But going into it does have a clarifying effect.
I’m not clear about much, but I am clear about this:
In the real world, there is no past and no future, only this that is happening right now. Past and future are ideas. Dwelling exclusively in the idea of past or future blinds us catastrophically to what is happening right now, Life in all its wonder and complexity.
Our senses do not give us an accurate representation of reality. The known is dead and gone. The living truth is unknowable. To live in devotion to the known, the mental image, is to live in conflict with reality, because reality is dynamic, always new, and the known image is static, always old. We do tremendous violence trying to force reality into the mold of our image of reality. Reality cannot be known, only lived in not-knowing. We think we know, but we do not know.
Bringing awareness to our predicament, without any thought-movement away from it whatsoever, brings some other factor into the equation. I call it “emptiness.” When emptiness is discovered, it is at least possible that the mind will reboot, will alter its operating system in the face of the fact that its own behavior is clearly causing all the misery. But this must be seen in its actuality, not believed in theory.
Beyond this, I really don’t know much. That “other factor” — which I call variously emptiness, or stillness, or silence — remains mysterious and can become an obsession in itself, because it feels so big, so godlike, so far beyond one’s own puny brain. How else could it be capable of seeing the truth, when the brain is so good at dodging the truth? Attention, or awareness, or emptiness, is very mysterious indeed. One wants that in one’s life. But turning it into an object of pursuit or belief or another identification creates a real barrier to being present to the whole of what is right now.
Emptiness is always present. Whether one thinks of it as something that is present to everything, or as the space in which everything is happening; emptiness remains, ungraspable, unknowable, always present.
One other thing that I feel is that we humans have a very hard time letting down our guard enough to allow the experience of others to impact us – other people, other animals, other life forms. It is only through love that we can enter into that experience. We have to want the other to be the other, to be what they are, and not diminish the other with our desire, or our fear. We can never know the other through analysis, dissection, or the absolutely-common projection of ourselves onto them. To know the other at all we must set ourselves aside and listen. To enter into the truth of the other involves a loss of self most people find impossible or too frightening to contemplate except perhaps in a very few relationships.
Paradoxically, becoming grounded in deep emptiness creates the feeling of oneness — that I am the whole movement of life — and at the same time exposes my deep ignorance about what the world really is. In regard to the encounter with whales, I feel that we are each other, and at the same time that the whale is so foreign, so other, that the relationship requires the greatest possible caution and respect. And so it is with the whole world. We are each other, and we don’t know anything about each other. Respect and caution and undivided attention are essential.
I seek the sanctification (to make holy, to make whole) of the whole world. The human economy seeks the commodification (to buy and sell, to make convenient) of the world. How with this violence can the sacred compete? How with the stimulation of the senses can the depths of not-knowing compete? How with all this agitation can stillness compete? I feel like an ambassador of two unknowable realms, deep silence and the lives of the whales and seals. I know nothing about either and yet I feel myself to be an ambassador for them, since they do not often speak for themselves in the human world. They can. Of course they do, but humans don’t generally listen.
It isn’t that often these days that I get to have a real honest-to-goodness experience of the nondual nature of reality, but for some reason it came in the middle of the night. In the wake of that timeless, spaceless “moment,” the mind came roaring in for several hours with its attempts to describe, explain, return to, claim ownership of, categorize, and so on, this inexplicable “experience.” This amazing thing shows up and the mind just desperately wants to understand it, and is utterly incapable of doing so, not for lack of trying!
The “experience” itself, which is more of a non-experience, is simply the two-fold sense that the self is an utter illusion, and that reality is absolutely undivided. There really is only one thing, one being, one entity, which encompasses everything. The strange thing about being the only thing in existence is that there is no “other.” All-one-ness is absolute aloneness. The beauty of things appearing as separate is that they get to experience reunion. They get to experience love. In the all-one there can be no “experience” of anything, and certainly not of love.
So maybe love is what this whole thing is here for. Maybe everything, all these seemingly separate things, are here to fall in love. The one appears as two so there can be a me and a you and we can fall in love and revel in the mystery of our other-ness.
But underneath and within all of that, there really is only one. There is no other. So there is nothing to lose and nothing to gain, and all the conflict based on fear of loss and striving to gain is utterly unnecessary, born of the illusion of the “self,” but still there is only one and even all of that illusion is an expression of the one.
Strange stuff. There really is no me and no you. Not really. But there is, of course the vivid appearance of a me and a you. And that is as it should be, because all-one-ness is pretty flat without the dance of “me” and “you” that takes place within it.
But without knowing that the me and the you are really illusions, love becomes struggle and conflict and fear. So it seems like the very nicest thing is to be fully involved in the dance of other-ness, without the fear that comes from believing that other-ness is the final and ultimate reality.
Knowing the essential unity of everything makes separateness a dance instead of a battle. Experiencing our other-ness makes unity a dance instead of a flat and featureless field of nothingness.