Archive for the ‘Wild Wisdom’ Category

Eco-Shock and Mythic Imagination

August 25, 2008

“Mythic imagination is a primordial resource of the human heart that combines heart-felt intelligence with a reverence for life in its myriad forms. When times become tragic and dark with uncertainty, what is missing is the touch of eternity and a mythic sense of being woven within the ongoing story of the world.”
The Water of Life by Michael Meade

I found myself awake the other morning in the yet dark of the night with the full moon building. Sitting and breathing and falling into that state of simply being present to what is, to the deep silence, to the resource of self and of oneness within…

The word Eco-Shock jumped into my mind and began to repeat itself like a mantra. The phrase defined itself to me as “the loss of connectivity to sustaining environmental references and requirements.”

“That’s where we are in the world!” I said, to myself, of course. We are in a state of shock, of disorientation, as to where and how to collectively turn. Some are still in active denial; more are recognizing the circumstance of our conditions, and yet more than ever before are also leaning hard into solution oriented thinking, into seeing and sensing the world differently.

Morning came and I did the requite Google search for eco-shock. What came up was surprisingly little, in that it is a phrase with less usage than I would have imagined. What also came up was a lot; a deep resource, EcoShock.org, the “Net’s largest green audio download site.”

A quick look made me wish for hours of listening time. First catching my eye was “a new speech by Dr. David Suzuki.” Then I found my way through the web to cluborlov, where the author has a new book out, Reinventing Collapse.

Rather than focusing on doom and gloom, Reinventing Collapse suggests that there is room for optimism if we focus our efforts on personal and cultural transformation. With characteristic dry humor, Orlov identifies three progressive stages of response to the looming crisis:

Mitigation – alleviating the impact of the coming upheaval
Adaptation – adjusting to the reality of changed conditions
Opportunity – flourishing after the collapse

He argues that by examining maladaptive parts of our common cultural baggage we can survive and thrive and discover more meaningful and fulfilling lives, in spite of steadily deteriorating circumstances

What strikes me as the connecting thread is the greatest opportunity and leverage we possess in our current circumstance is the revisioning of who we are, of what it means to be human, of what it is to be a self, of what it is to live within community, within the larger than human world community… belonging. It is our mythic imagination that can help us reconnect to the larger wholeness of who we are, and then it is our cleverness that can help us mitigate, adapt and flourish… after the collapse.

Anticipating this collapse and recognizing the state of eco-shock prevalent in the world, A Shift in Action, the recent winner of a One Minute Shift video competition declares, “Change is happening. Everything is interconnected….” And then in a mere 60 seconds they proceed to shift us into the primordial resources of our mythic imaginations, into the intelligence of our hearts.

This intelligence and our wild resiliency live innately within us, awaiting but the re-awakening, which is perhaps not as far away as we might sometimes think.

Living Life — Inspired by Water!

July 24, 2008

In delightfully discovering the Thrivability blog I there was gifted with the discovery of The Upward Spiral video of Paul Krafel. Paul summarizes a lifetime of being inspired by water there. His thinking is creative, practical and inspirational. The video will leave you inspired and perceiving the world… including the world of nature and certainly water itself… differently.

Paul, and his larger body of work, including his book, Seeing Nature: Deliberate encounters with the natural world, can be accessed through The Chrysalis Charter School. The mission of their newsletter, H.O.P.E., is:

…to turn the prow of our entropyship, the Earth, back upstream so that Earth’s evolving consciousness may explore the headwaters of the Universe for billions of years to come. The work of H.O.P.E. is to make visible the larger relationships we live within – relationships that inspire visions of wonder and works of hope.

One of the Seven Keystone Processes of the Wild Resiliency model (and a chapter in the draft book) is The River of Life: Wellness, Hardiness and Wholeness. Paul’s work deepens and clarifies my own thinking and will certainly inform future development of the model as well. For this I owe Paul a heartfelt, “Thank you. You speak with the wild wisdom of an elder, one who knows he too… embodies the spirit of water. May the flow of your own life be gentle, and all you desire.”

“There is a way that nature speaks, that land speaks. Most of the time we are simply not patient enough, quiet enough, to pay attention to the story.” — Linda Hogan

I recommend getting a beverage of your choice and preparing to get quiet and patient enough “to pay attention to the story” for about 40 minutes. Enjoy.

Interwoven Spiraling Dimensions of Consciousness!

July 22, 2008

I exist-as interwoven spiraling dimensions of consciousness. This ‘I’ is a complexity of entangled webs, woven of but one golden thread of essence. It is the challenge of following and identifying that thread, that essential identity, that core of being that embeds all others, that is the ‘I’ this self seeks to identify here.

For many years ‘I’ thought ‘I’ was my beliefs. Despite encountering the Buddhist mantra of “I am not my beliefs…” perhaps some thirty years ago now, I cannot say ‘I’ am yet free of petty self-identifications with my beliefs. I can still go into a reaction of self-defense when someone attacks a belief I unconsciously seem to cherish as part of my identity.

Somewhere along Life’s journey ‘I’ encountered the thinking that if perhaps, I am not my beliefs, maybe it is my attitudes that are closer to my essence. And so here too, in my attachments to the positive attitudes that cultivate a happy life, was yet another web-of-identity: “I am a good man!”

“I will have positive beliefs.” “I am the master of my own destiny.” “I deserve a good life.” “The Universe wants me to be happy…” Boy, can those affirmations ever weave a tangled web-of-identifications!

Then too, there is the identity-web of memories, of personal history. This is a sticky web in which it is easy to become lost in one’s own story, a particularized version that selectively emphasizes certain aspects or events while excluding other perspectives on the same.

My version begins thus: “Yes, I am the son of a preacher man. My father was a hellfire and brimstone evangelist and an abusive man. I was suicidal in the third grade….”

The problem with this story of ‘I’ however, is that it keeps me imprisoned within a victim’s identity. Even though, as an adult, ‘I’ and you know I no longer live under my father’s roof and am now free to be my own man.

Still, to begin the story of ‘I’ through the lens of this early spiritual and physical abuse is, well, it is a web like the Black Widows’. The story is sticky and messy and difficult to untangle the golden thread out of.

So it is that our stories, like our memories, are yet another interwoven spiraling dimension of our consciousness. But they are not who we are. They are not our essence. No. Not the personal ones nor the collective ones, the tribal ones nor the identifications we share with professional sports teams or the churches to which we go to or the political parties we belong to or….

Hindu tradition, through the Rig Veda, gifts us with the image of Indra’s Net, as a way of imaging who this essential ‘I’ might be. This version I found in Meg Wheatley’s Turning to One Another, which is a wonderful resource and is there attributed to Anne Adams.

There is an endless net of threads throughout
the universe…
At every crossing of the threads there is
an individual.
And every individual is a crystal bead.
And every crystal bead reflects
not only the light from every
other crystal in the net
but also every other reflection
throughout the entire universe.

This too, is the Forbidden Knowledge the wild wisdom of the Aspen-Body invites us into. It is the soul of the world, the soul of our own Being, the collective intelligence and wild wisdom of which we are… and are not separate from. This experience and knowledge too, is the golden thread that can lead us down the path of Thrivability.

As one resource, there is a provocative reflection on Indra’s Web at http://www.heartspace.org/misc/IndraNet.html

Also, for a longer and beautiful read go to Anima Mundi: Awakening the World Soul, by Llewellyn Vaughan-Lee, at http://www.goldensufi.org/A-AnimaMundi.html

I Walked into the Woods to Die

June 13, 2008

I once walked into the woods to die
or to come out a different man
haunted by a worldview of separation and
carrying 5 days of food and a lifetime of pain.
It was hatred that drove me there,
hatred of self and father and God and world.
What I learned is that Life,
my life—is mine to create,
and hatred binds my soul like a chain
to the smallness of a self
to the identity of my wounding
to the repetition of a story
and that in each breath
if I attend
is the opportunity
to die
to let go of what separates me from this moment
this moment of being born anew.

It was the world of nature to which I fled, and that taught me of the wild resiliency residing within all of life. The following quote captures the essence of this indigenous learning and wisdom.

I find that somehow, by shifting the focus of attention, I become the very thing I look at, and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness, love; you may give it any name you like. Love says “I am everything”. Wisdom says “I am nothing”. Between the two, my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both. — Nisargadatta

The Way to Strengthen Your Hardiness

March 30, 2008

The way to strengthen your hardiness -
is to re-member your Wholeness!

Re-member your body!

Re-claim your mind!

Know it is all conditioning
how you see yourself
and the world.

Be born again.
Now!
See the world with the eyes of a child

The heart of embraceSanta Fe Baldy
and of wild wisdom -
knowing discernment
and how to flow like Spring’s water
in the yet white headwaters of Sangre’s
Pecos River singing along
continuously shape shifting
accommodating your spirit
to the bedrock of the world’s nature
out of which you arise
are cradled and held
and too shape
this mystery we call Life.

The Way to Strengthen Your Hardiness -Pecos River
is to Re-Connect to Your Wholeness!

The Earth
The Waters
The Air
The Soil
Re-Member Your Body
Re-Claim your mind!

Oh yea
That is where we started isn’t it

Re Membering

Re Claiming

the joy
the celebration
of Wholeness

of hardiness.

There is separation in Life but
there is no separateness.
We are all connected.
- David Bohm

Choose to See the Joy in Life!

November 28, 2007

A dear friend of mine recently lost his wife and best friend to Death. Over breakfast the other day he sat his coffee down and exclaimed with a damn near Irish brogue:

You know, if you let yourself you could always just see the glass half-empty. You just have to accept the fact that bad things are going to happen to you and those you love… and choose to see the joy in life.

Thanks for that bit of wild wisdom, Wally.

Self-Love: A Radical Political Act

November 3, 2007

Raised as the son of fundamentalist preacher who carried and propagated a belief in the beltAspen Trunks in Sun/Shade as an instrument of God’s salvation, I also inherited a strong sense of ‘never being enough.’ Not only was the world itself contaminated by evil, so was I; and it was my father’s religious obligation to beat it out of me.

The ’self’ that I constructed around that sense of ‘I’ was a fragmented one, a wounded one. It/I carried that sense of self as if it/I were an object, something that stood and existed independently alone in the world, something that was in continuous need of self-improvement, and in need of the gift of Salvation from a God in Heaven if I were to avoid an eternity of Hell-Fire and Brimstone.

Long after I left that God in Heaven to live in his own self-constructed Hell (hungry for converts to avoid his own loneliness), I continued to work at ‘making myself better.’ At long last, approaching my 59th birthday, I am slowly releasing the need to make anything of myself: Life increasingly becomes about ‘Being.’ More than ever, Life for me is about simply ’showing up.’ Being ‘present.’

This sense of ‘presence,’ not so much as an object but as… as spirit? as relationship? as a constellation of energy? as pure consciousness? this is a gift that has come with age. It is also a gift that comes out of my relationship with nature-as-teacher. This existence as a Human Being vs. a Human Doing, of being a spirit having a human experience, as it is often expressed, is something the Aspens return me to.

The Aspens remind me: I can identify with the smallness of my self, with my incompleteness and woundedness and insufficiencies… or I can identify with the Wholeness, the holiness, the Breath-of-Life that moves within and is not separate from…

Juan Ramon Jiménez captures the sense of this beautifully in his poem, “I am not I”, translated here by Robert Bly.

I am not I.

I am this one

walking beside me whom I do not see;
whom at times I manage to visit,
and whom at other times I forget;
who remains calm and silent while I talk,
and forgives, gently, when I hate,
who walks where I am not,
who will remain standing when I die.

Aspen Vista, Santa Fe, NMIt is this Self, I know now, who has access to all the intelligence, wisdom and resources I require, to the thrive-ability that lives innately within. It is this ‘depth of being’ that has access to the collective intelligence and wild wisdom we require to ease our journey through the birth canal during this time of dying—so the new can be born.

This Self seeking birth is, I believe, the experience and knowledge of our Wholeness. We are not separate. We belong. To gift our selves with such love as this? This is the most radical political act any of us can commit!

Seventeen Rules for a Sustainable Community—Wendell Berry

October 2, 2007

I have long been an admirer of Wendell Berry, so when I stumbled into the below post on The Briarpatch Network, I was twice delighted; once by the re-encounter of Wendell’s thinking, and secondly by the wildly resilient spirit and thinking found on the blog. More on that later, but for now I am simply going to replicate their post on Wendell Berry’s Seventeen Rules for a Sustainable Community here.

I find ’sustainability’ to be a necessary goal, but of itself it lacks the power to move us where we are required to move. We require a vision that carries us ‘beyond sustainability,’ and Wendell moves us in that direction. He is grounded in and full of——wild wisdom.

Wendell Berry

From Wendell Berry

A community economy is not an economy in which well-placed persons can make a ‘killing’. It is an economy whose aim is generosity and a well-distributed and safeguarded abundance.

WENDELL Berry is a strong defender of family, rural communities, and traditional family farms. These underlying principles could be described as ‘the preservation of ecological diversity and integrity, and the renewal, on sound cultural and ecological principles, of local economies and local communities’:

1. Always ask of any proposed change or innovation: What will this do to our community? How will this affect our common wealth.

2. Always include local nature – the land, the water, the air, the native creatures – within the membership of the community.

3. Always ask how local needs might be supplied from local sources, including the mutual help of neighbours.

4. Always supply local needs first (and only then think of exporting products – first to nearby cities, then to others).

5. Understand the ultimate unsoundness of the industrial doctrine of ‘labour saving’ if that implies poor work, unemployment, or any kind of pollution or contamination.

6. Develop properly scaled value-adding industries for local products to ensure that the community does not become merely a colony of national or global economy.

7. Develop small-scale industries and businesses to support the local farm and/or forest economy.

8. Strive to supply as much of the community’s own energy as possible.

9. Strive to increase earnings (in whatever form) within the community for as long as possible before they are paid out.

10. Make sure that money paid into the local economy circulates within the community and decrease expenditures outside the community.

11. Make the community able to invest in itself by maintaining its properties, keeping itself clean (without dirtying some other place), caring for its old people, and teaching its children.

12. See that the old and young take care of one another. The young must learn from the old, not necessarily, and not always in school. There must be no institutionalised childcare and no homes for the aged. The community knows and remembers itself by the association of old and young.

13. Account for costs now conventionally hidden or externalised. Whenever possible, these must be debited against monetary income.

14. Look into the possible uses of local currency, community-funded loan programmes, systems of barter, and the like.

15. Always be aware of the economic value of neighbourly acts. In our time, the costs of living are greatly increased by the loss of neighbourhood, which leaves people to face their calamities alone.

16. A rural community should always be acquainted and interconnected with community-minded people in nearby towns and cities.

17. A sustainable rural economy will depend on urban consumers loyal to local products. Therefore, we are talking about an economy that will always be more cooperative than competitive.

White Combs and Sweet Honey from my Old Failures

August 23, 2007

Brian Tracy’s AspenThe original title of this post was How I Came to Wild Resiliency. It is now, White Combs and Sweet Honey. You’ll discover the mix as you read on.

I’m about to head to the mountains to hang out with the aspen trees for several days. It’s time for me to again listen to what they are saying. I’ll return to the blog world… when I return.

George Washington Carver reportedly said: “Anything will talk to you if you love it enough.” It’s time for me to go visit with some of my loves.

Meanwhile, here is a short (less than 2 minutes) mp3 on How I came to Wild Resiliency.

You can find a page post on How I came to Wild Resiliency here.

While writing this post I found myself listening to Diego Mulligan on our local station 101.1 FM, KSFR. Diego was interviewing Dr. Sam Goldstein who is a coauthor, with Dr. Brooks, of the recent book, Raising Resilient Children.

Here’s a quote of Dr. Goldstein from the interview:

Children come into the world with a wonderful instinctual optimism… and then the world demoralizes them….

I resonated with him as he went on to address the challenges of creating a society which supports life rather than diminishes it, particularly as that pertains to raising our children. His thinking and articulation was excellent and practical. Check his web site and you’ll discover he is very prolific in his writing and work.

Listening to him speak about spanking and discipline in raising children… I found myself again wondering how I might introduce my own personal stories into this blog… or if that ought to be another blog, or a web site…. In this moment, I’m inclined to share a brief story that does have to do with the original title of How I Came to Wild Resiliency, and the subsequent change to White Combs and Sweet Honey; the change was inspired by my listening to Diego’s interview with Dr. Goldstein. Here’s a personal story:

I remember the time I held my first Counsel with Life. Mom and Dad called me into the kitchen and told me I was going to be “held back a grade”, that I would get to do the third grade again: “You didn’t flunk. You’ll get to go to a new school and no one will have to know…”

Like hell! I thought. La Junta was a small railroad and ranching town on the plains of Colorado and I knew all the kids would know. I felt Mom and Dad’s embarrassment and shame of me — their kid; I took it into myself like a kind of poisonous nourishment and I went out into the alley behind the preacher’s house where we lived, next door to the church where Dad preached, and I laid down in a pile of leaves raked up by a neighbor and I hid between two garbage cans and I cried.

You don’t love me… else you wouldn’t hit me all the time and treat me like you do. There’s something wrong with me… I hate me. I hate being alive! I didn’t ask to be born. Maybe I could use that rope in the garage, and the ladder and put the rope over a beam and hang myself. Then when they find me… maybe then they’ll be sorry…

I hate them… I hate you too, God. Damn you.

Maybe…maybe there is something secretly special about me though…maybe they just don’t know how to see it… maybe someday…someday maybe I’ll be a hero and then…then everyone will love me…

How is it, I ask, that we turn the poison in our lives into beauty? How might we compost the turmoil and terror and extinctions and conflict of our time into a world worth passing on to our children?

As Janassie Ray asks in the September/October ‘07 Orion Magazine, “Are we part of being change, or are we just talking about change?”

Among Antonio Machado’s many sweet lines, this  comes to mind:

Last night, as I was sleeping,

I dreamt—marvelous error!—

that I had a beehive

here inside my heart.

And the golden bees

were making white combs

and sweet honey

from my old failures.

This poem captures the spirit of that transformational capacity I think of as our wild resilience. And it is innate within us as a resource; it is the invitation Life extends to us—our whole life long.

At this time in human history however, this invitation and our response is critical: to turn toward Life’s invitation of joy, or to orient towards our fears. Turning toward joy requires of us asking the hard questions. It requires looking deeper into our souls for the satisfactions and pleasures that are richer than what can be purchased in the market place.

As the poet Mary Oliver asks in her poem, The Summer Day:

Tell me, what is it you plan to do

with your one wild and precious life?

Me, I’m heading to the mountains to see what I can learn from some old Aspen friends. They speak to me not only about the ecology of fear… but also about the ecology of love. And it is such wild wisdom as is theirs… that has brought me this far.

Note: Antonio Machado translation by Robet Bly. Thanks to Flowering Cactus (comments) for the correction of an earlier miss-attribution.

Intelligence in Nature: Clever Ravens followup

July 21, 2007

Following up here as an earlier post on Intelligence in Nature, my friends at The Fat Finch: Bird Brain Blog are doing an interesting series on Crows and Ravens that is worth checking out. The short video clips in part I & part III are particularly astounding. The first clip shows a raven not only using cars to ‘crack open a nut for food,’ but also… well, you really should see it for yourself. And the clip in part III shows a raven problem solving and making a tool!

Back when I went to school, we learned tool making was what distinguished humans from… well, you know, the lower and lesser life forms: animals! Indigenous cultures have usually seen it differently however; all creatures are perceived as people, just people of a different form, and so also deserving of respect and honor… part of the family.

A friend who is apprenticing himself to plants and herbs came back from a hike inDatura Flower the mountains one day, from his adventure into this journey of learning, and called me to exclaim. “It’s amazing if you sit with a plant like it was a human and introduce yourself and… listen!”

On our journey of learning into envisioning a world beyond sustainability, into reinventing what it is to be a human being, surely a part of that will be to again identify our core self and nature with the world of nature itself, indeed with the mystery and wonder of the cosmos out of which we have arisen and in which we exist.

If a quality of people intelligence is to be able to flexibly perceive the world from multiple perspectives, then the indigenous world view below expresses it. It is also an expression of the human as not separate from nature but as integral with/in nature. Words and thoughts become powerful tools of intention in such a world — beyond sustainability.

In the very earliest time, when both people and animals lived on earth,
a person could become an animal if he wanted to
and an animal could become a human being.
Sometimes they were people and sometimes animals and there was no difference.
All spoke the same language.
That was the time when words were like magic.
The human mind had mysterious powers.
A word spoken by chance might have strange consequences.
It would suddenly come alive and what people wanted to happen could happen – all you had to do was say it.
Nobody could explain this.
That’s the way it was.

Nalungiaq, an Inuit woman interviewed by Knud Rasmussen early in the 1900’s (source: The Spell of the Sensuous: Perception and Language in a More-than-Human World by David Abram)