You Are a Miracle

"Our birth is but a sleep and a forgetting:
The soul that arises with us, our life's Star,
Hath had elsewhere its setting,
And cometh from afar. . . ."

Billions of years ago, before the sun ignited, before the earth was formed, all the elements that have come together to manifest as your body, that have allowed your consciousness to come forth, were spread out across thousands of light years of space. From this perspective, you are a miracle.

Billions of years from now, the sun will run out of fuel and implode. Earth's atmosphere will be blown off the planet like the flame off a candle. Meanwhile, other stars are forming. Other suns are igniting. Other intelligences are no doubt birthing into consciousness. But as far as we know, we are alone.

The short-sighted and personal perspective that we bring into our lives everyday is what limits us. Moreover, it threatens us. We live in a time of man-made climate change, overpopulation, massive species extinctions, and seemingly constant war, poverty and famine. The very air we breathe is compromised and the oceans are full of plastic but stripped of fish. On multiple fronts we are destroying the ecosystem that has allowed mankind and civilization - as it is - to arise.

Millions of years from now, our survivors (if there are any) will look back at this time in Earth's history and will ask how we could have done this to ourselves and to the Earth. How could we have played Nero as the Earth itself burned?

You are a miracle. Are you the miracle that we need at this moment?

Gaia and the Evolution of Consciousness

"The psychology of any epoch must be at the same stage of advance as its economics and physics. Our perennial challenge has been that our working psychology is always a whole epoch behind our physico-economic state."

-- Gerald Heard --
("Pain, Sex and Time")

In the attached five-part video lecture, pioneering and iconic climate scientist James Lovelock - who first proposed the theory that the Earth is itself a self-regulating bio-organism (and dubbed it "Gaia Theory") - delivers a sobering lecture on the impact of global warming, a lecture that amply demonstrates that the physico-economic model that is sustaining our civilization is, in fact, unsustainable.

In his book, "The Vanishing Face of Gaia: A Final Warning," Lovelock observes:

"Our contemporary industrial civilization is hopelessly unfitted to survive on an overpopulated and under-resourced planet, deluded by the thought that clever inventions and progress will provide the shoehorn that fits us into our imaginary niche. I think it is better if we accept and understand how poor is the chance of our personal survival, but take hope from the fact that our species is unusually tough, has survived seven major climate catastrophes in the last million years, and is unlikely to go extinct in the coming climate catastrophe. Geneticists, interested in the evolution of humans, have observed that at one time in the last million years we passed through a genetic bottleneck in which our ancestors might have been as few as 2,000. Gaia, fortunately, is much tougher and as a living planet has survived for over a quarter of the age of the cosmos."

Lovelock has, in past lectures, noted that it is now far too late to halt or reverse global warming - a possibility if we had recognized and understood the damage we were doing to the environment 150 years ago - and that our collective task is now to forge a consensus to ameliorate the damage we have done while adapting to the much hotter and drier world to come.

"Perhaps the saddest thing," says Lovelock in concluding his lecture (below), "is that if we fail altogether and humans go extinct, Gaia will lose as much or more than we do. For not only will wildlife and whole ecosystems vanish along with us, but in human civilization the planet has a precious resource. We are not just a disease on the planet, we have through our intelligence and communication become the planetary equivalent of a nervous system."

"It has taken Gaia at least three-and-a-half billion years to evolve an intelligent, partly social animal species. . . . We have to be patient while we slowly evolve to become an integral part of what could be an intelligent planet."

What Gerald Heard (above) and many other contemporary spiritual teachers and philosophers have pointed out, however, is that if our continuing evolution is to be sustained there will not be a next physiological evolutionary leap, but rather there will have to be a psychical evolution in our individual and collective consciousness. If we are to evolve as the nervous system of Gaia that Lovelock contends we are, then we ourselves will need to deliberately and consciously evolve to a new state of consciousness and being.

The Language and Context of a New Pespective

Do we have a choice in the worldview we adopt, or is it culturally determined? If it is the former, what choices should we be making? If it is the latter, what can we do to influence our cultural environment, so that collectively we can deal with the many existential challenges we face?

Looking back at history, philosopher and spiritual seeker, Aldous Huxley observed that the motivations and conceptions which humanity has turned its faculties to have been largely a matter of choice - and that choice, in turn, has dictated the language and direction of further inquiry.

"Certain thoughts," he wrote, "are practically unthinkable except in terms of an appropriate language and within the framework of an appropriate system of classification. Where these necessary instruments do not exist, the thoughts in question are not expressed and not even conceived. Nor is this all: the incentive to develop the instruments of certain kinds of thinking is not always present."

For millennia on the India sub-continent, on the Himalayan plateaus, and in South-East Asia, China and Japan, the great thinkers turned inward studying the subtle levels of consciousness and charting paths to the attainment of enlightenment. Meanwhile, in Europe (and then in the 'New World') the direction of enquiry turned outward to the 'material' world, and so birthed the study of the natural sciences.

Thus, Huxley pointed out, "(o)ur perceptions and understandings are directed in large measure, by our will. We are aware of and we think about, the things which, for one reason or another, we want to see and understand. When there's a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great. Whatever we will to do, whether it be to come ot the unitive knowledge of the Godhead, or to manufacture self-propelled flame-throwers - that we are able to do, provided always that the willing be sufficiently intense and sustained."

Huxley made these observations in his classic work, "The Perennial Philosophy," which was first published in 1945, immediately in the wake of the devastations wrought by world war. Since the passage of what now seems to be an almost historic gulf, has mankind substantially changed the language and direction of his enquiry? Certainly, the West has become more acquainted with Eastern modes of thought as our own religious and wisdom traditions have begun falling away. Yet, for all the evident interest in exploring the inner path to consciousness and enlightenment, it seems that the principal impetus in the direction of our language and thinking - East and West - is towards the further development (and many would say exploitation) of our outer world and "reality."

[Aldous Huxley, "The Perennial Philosophy," p. 17.]

"A hundred years ago," wrote Thomas Merton (one of the great contemplatives in the next generation of spiritual seekers), "America began to discover the Orient and its philosophical tradition. The discovery was valid, it reached toward the inner truth of Oriental thought. " However, he observed, "(t)he intuitions of Emerson and Thoreau were rich in promises that were not afterward fulfilled by successors. America did not have the patience to continue what was so happily begun. The door that had opened for an instant, closed again for a century."

In his 1961 book, "Mystics and Zen Masters," Merton speculated as to whether an impulse to turn once more to the teachings of the East was once again arising.

"Now," he writes, "that the door seems to be opening again (and sometimes one wonders if it is the door of the same house), we have another chance. It is imperative for us to find out what is inside this fabulous edifice. From where we stand," he observes, "we can descry the residents dressed in our kind of clothing and engaged in our kind of frantic gesturing. They are tearing the place apart and rebuilding it in the likeness of our own utilitarian dwellings, department stores, and factories."

"Not that there is anything wrong with industrial production, with its higher standard of living," he points out. "Yet," he cautions, "we know, or should know, by this time, that our material riches unfortunately imply a spiritual, cultural, and moral poverty that are perhaps far greater than we see."

[Thomas Merton, "Mystics and Zen Masters," pp. 69-70.]

Merton's warning, written at the beginning of the 1960's when there seemed to be a brief flaring of the potential for a new western culture - albeit, one that quickly gave way to the materialism and consumerism of the last several generations - seem all the more apt today. Cultural awareness of our existential problems - an unchecked population explosion, global warming, mass environmental degradation and species extinction, to name but a few - should prompt our looking for a new cultural paradigm that is inwardly focused, rather than being focused more and more wholly on materialism and consumerism.

But, with a somewhat jaded eye, can we say that an apparently renewed interest in spirituality and Eastern insights that may help us address some of these imposing problems we face will be any less impervious to a flickering out than it was with the great Transcendentalists, or with Huxley, Merton or the radicals and gurus of the 1960s? One can hope that it will not be so, for it seems imperative (as Huxley noted) that we develop a new language and framework that will allow us to address our problems.

With an ever more widespread awareness of the perils that we collectively face, the possibilities of such a new language and framework for seeing both ourselves, our world and our place in the grander scheme of things seems more likely and more important now than it has ever been. "Where there's a will there is always an intellectual way," as Huxley observed.

A Sacred Earth: The Vision of Thomas Berry

"Not till we are lost, in other words, not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations."

-- Henry David Thoreau --

The Earth is a sacred space within the cosmos . . . and we are violating its sanctity, losing touch with its sacredness - irrevoccably  and permanently -  day by day, month by month, year after relentless year.

Thomas Berry, C.P. (November 9, 1914 – June 1, 2009) was a Catholic priest of the Passionist order, cultural historian and ecotheologian (although cosmologist and geologian — or “Earth scholar” — were his preferred descriptors). Among advocates of deep ecology and "ecospirituality" he is famous for proposing that a deep understanding of the history and functioning of the evolving universe is a necessary inspiration and guide for our own effective functioning as individuals and as a species. He is considered a leader of progressive eco-theology and a wider, expansive collective consciousness within the Catholic Church, in the tradition of the Jesuit paleontologist, Teilhard de Chardin.

[Source: Wikipedia]

The video below, an excerpt from Berry's writings ("The Dream of the Earth"), illustrates the depth of Berry's vision of the Earth as a sacred space in peril.