Category Archives: Violence

MORE DEAD CHILDREN.

In the light of beautiful young people gunned down in 2018 I offer this essay from my new book – “Our World Is Burning: My Views on Mindful Engagement.”

http://ianprattis.com/OurWorldIsBurning.html

 More Dead Children

 The specter of children shooting children in high schools shocked North America, yet very little institutional change has been effected, once the platitudes of politicians receded. This essay examines the consumption of violence by our children through the media, video games, and internet. It can lead to the deadly carnage of high school shoot-outs and murder, particularly when mental illness is considered. Young people, their parents, and society at large are unaware of the necessity of guarding their sensory doorways and mental health.  I illuminate the very dangerous environment we have created, and offer practical measures of mindful engagement as a way out. Young people need simple tools to deal with their hate, anger and distress so they do not resort to guns.

The shock waves and horror of the 1999 high school shootings at Columbine High School in Littleton, Colorado and the 2012 massacre at an elementary school in Newton, Connecticut swept across North America and touched every community. Since then, massacres in schools and universities have become more common. As these shock waves receded, the greatest danger is that the public may distance itself from taking responsibility for the toxic environment it has created. High school students across North America, however, have not forgotten. On the anniversary of the shootings at Columbine High School, many students across America refuse to go to school for fear of a repeat shooting spree. Their fear is that “IT” could happen in their school.

Personally, the specter of children shooting children in high schools shocked me deeply. I was offended by the carnage and angry at society for creating the causes and conditions for children to end up murdering other children. I also had meditation students who had settled in Colorado, and they phoned me in a panic. I knew I could be of little help to them, for I was not in the appropriate space to give counsel to anyone. I, first of all, had to find the bedrock of understanding and compassion within myself before I could communicate anything worthwhile to others. To come from anger and shock was not something I was prepared, or trained, to do. I requested that my friends focus on Walking Meditation, to calm themselves and others around them. I would get back to them once I had taken care of my own anger and distress.

After three days of silence and meditation I wrote this essay. I looked into the causes of the shootings, and saw that with the passage of time people would become removed from any sense of personal responsibility. There is the ready availability of guns and drugs that naturally collude with the problem of untreated mental illness. When individuals are raised without influence from parents, teachers and community leaders, the consumption of violence can become a large influence in their lives. It is readily available through the media, video games and the internet, influencing those involved in shoot-outs. Many of our children have become exiles, their voices unheard, and we have largely forgotten how to listen to them. Some find a place in cyberspace where violence, hatred and killing are readily available without any sense of consequence or responsibility. In the absence of clear ethical guidelines from parents and society, young people are creating their own identity from the very worst that media has to offer. This identity can be built through a drive to achieve instant fame through acts of notoriety.

Children who have built positive core values through the influence of parents, teachers and community leaders have an internal strength to resist this seduction. But children who have fallen through the cracks are without support and guidance. They live out their sense of exile through the cruel fantasies available to them and become desensitized to the consequences of violent acts.

I write about dead children and not just the twenty killed in an elementary school in Connecticut and elsewhere in North America, but for children killed as collateral damage in world-wide violence. We are all grieving parents to the world. The question is: What Now? In the face of grief we must feel it deeply, be hurt by it, taking time to feel the pain of the tragedy. Then come through, determined to make a difference. This requires calling in the support of wise friends, counselors and community so we can begin to see clearly and find ourselves. Stillness is needed, not social media distraction and drama, for we need a new direction from leadership. To reassess the 21st century, we must look deeply at the factors involved in the shootings.

In the United States there is a complex, intertwined tapestry with the easy availability of guns and drugs. This is compounded by societal tolerance of violent media, plus the very serious common denominator shared by the killers stretching back to the Columbine massacre. The self-delusion and mental health issues in predominantly pre-adult white males. They are caught in an identity trap that they escape from through violence and murder. Through killing, they gain five minutes of fame that enables them to be remembered. They occupy a toxic landscape of “not love”, “not connected.” And this is what requires the attention of our health system and mindfulness.  How do we begin?

It is time for the Bodhisattva to enter the 21st century as a paradigm and archetype for individual and collective action. This enables us to transform ourselves and our civilization. We nurture this paradigm by cultivating two aspects that lie dormant within us. The first aspect is interconnectedness, knowing that we connect with everything, the earth, oceans, forests and mountains, all species and most of all – with all people. Fostering interconnectedness creates harmony and unity and destroys the ego. The second aspect is non-discrimination, which carries the energy of compassion, and this combination threatens selfishness. Taken together, these buried aspects manifest from within us, opening pathways and bridges to build a better world.

How do we do this? We cultivate the energies of transformation: mindfulness, concentration and insight. At every opportunity we bring interconnectedness and non-discrimination to the forefront of our daily lives. In this way we shape the future of the 21st century as we begin to live differently. We should not be intimidated by present crises. We are certainly shocked and hurt by such circumstances but are much stronger than we think. Enter the Bodhisattva is the guiding paradigm for our lives. I allude to Bruce Lee’s classic, Enter the Dragon, which brings the fierceness of the warrior to the fore and the determination of a saint to overcome tragedy and set a new course. It takes practice, skillfulness and creative vision. Are we equal to the task?

 

Most young people, their parents and society as a whole, are unaware of the need to guard their sensory doorways, or eliminate their engagement with violence. One can easily see that violence in the external environment must be controlled. As an alternative, steps must be taken in schools and communities to deal with frustration, mental health issues and hatred without resort to guns. Our senses can be bombarded by so much damaging material. The violence that pours in feeds the consciousness that drives us. If we load our mind with toxins and violence we should not be surprised by what occupies the driving seat.

My body and mind are not individual entities that I can do anything I like with, such as filling them with drugs, alcohol, hateful attitudes, harmful identities, unhealthy foods, cravings or violence. My body and mind exist to provide for future generations therefore I must be aware of what I put into them. We also must exercise care and responsibility over what we allow into the minds and bodies of our children. This care and responsibility prevents young people turning their consumption of violence into violent acts on themselves in the form of suicide. We must say “no” to our children consuming violence through movies, video games and hate concerts. At the same time we refuse to engage in violent and toxic interactions with them. We must take steps to fill the ethical void and give our children the benefits of our full presence and learn to listen deeply to them.

But when was the last time anybody really listened to you? And when was the last time that you really listened to your children? Our listening is usually filled with judgements, and young people are deeply hurt by this. To listen requires that we find a way to leave our judgements behind, to be present. We may understand our children if we listen compassionately. When we are fully present, our energy can transform them and heal their deep hurts, erasing neglect. We learn about full presence through meditation. The teenagers who murdered their classmates at Columbine High School had no-one to listen to or be present with them. Nobody helped them or took care of the violence that flooded their consciousness.

The Rev. Dale Lang, who lost his son Jason in the high school shooting in Taber, Alberta, provided a wonderful example of leadership and forgiveness for his community, in the midst of his own personal grief.  He asked that his son’s death not be in vain, and that the community forgive the boy who killed him, that they practice compassion. From the families of children killed at Columbine and in Newton, there is the same plea. Let their deaths not be in vain. We can respond by recognizing that we are either part of the problem or part of the solution and must examine how we support and condone the culture of systemic violence. If time passes and nothing changes, if we sit on the fence and say “this is not my responsibility” then we are part of the problem. There are many parents, teachers and community leaders who are endeavoring to make a difference to the existing state of affairs in their homes, schools and communities, but their efforts may be too slow for our children.

The high school murders are not a teenage problem. They are a societal problem of systemic violence penetrating to the consciousness of young people through their sensory doorways. Thus a societal solution is necessary. One that deals with anger, frustration, mental health and hatred. It must also provide an alternative paradigm that impacts the internal environment of violence and transforms it. One reason there are disturbed young people is a lack of positive models. Neither group had adjusted in order to protect themselves from toxins and violence in the media. If we do not guard our sensory doorways, there will be negative effects.

After the platitudes of politicians and the media were delivered following the high school and university murders, not much has changed in terms of institutional structures or constraints on the production of violence in the media, video games and movies. Providing young people with mindfulness tools to take care of the energies produced by hatred and violence I suggest mindful engagement, the subtitle of this collection of essays.

There are parents and teachers everywhere who are desperate for a change of direction, recognizing the enormous crisis. The Chinese letter for crisis has two characters, the first is danger, the second is opportunity. We need to recognize the danger of violence combined with mental illness and seize the opportunity of mindful engagement to deal with it. In the space created by meditation, the toxic and violent consumption of every day life has no doorways to pass through.  It is not a total solution but it is a start.

To young people I recommend simple tools of handling anger, hatred, distress and mental illness. There are techniques of meditation that allow the person doing them to recognize their negative emotions and deal with it.  I tend to think that the most useful technique is walking meditation, simply because it is hard to sit and meditate when you feel angry or violent (further discussed in essay six).  We can literally walk ourselves out of crisis by taking care of the distress and releasing the energy of it into the ground. Recognize the danger of anger and hatred and seize the opportunity of walking meditation to deal with it.

I invite meditation teachers to take their skills into schools and community centers. Providing these methods can make an impact on the anger and hatred that affects our children. I invite young people to bring such teachers into their midst and see what they can teach. Remember that we are either part of the problem or part of the solution. As citizens we all have the capacity and the responsibility to change things for the better: at home, at work and in our public life. We have to take a stand not to condone violence. It is our actions, from a space of clarity that provides solutions. Our indifference to the dangerous environment we have created means that we perpetuate the problem. I ask everyone to choose wisely, and immediately.

This message was been sent far and wide, thanks to internet technology, and to good people everywhere who passed it on through their own networks.  It was used in many communities, particularly Colorado. In my own city, Ottawa, I gave workshops and retreats for students about violence in schools and mindful engagement and continue to do so.

 

Thirty at Thirty

I have two contributions to the Ottawa Independant Writers Anthology “Thirty at Thirty.” It accompanies the talent of a host of excellent Ottawa writers.

Dawson’s Desert Legacy                                                                                            

Dawson was a wisdom holder of many traditions – Ojibwa, Hopi, Lakota and the Native American Church. He did have a second name, but preferred Dawson. He was a legendary figure in Central Arizona and left a lasting impression on everyone he met. I have encountered many people at conferences and talks all over North America and when it emerges that I have spent a considerable amount of time in Central Arizona desert country, I am always asked if I know a man named Dawson. He had met all kinds of people in his capacity as a guide and teacher. Yet his attention and presence never wavered in its intensity as he welcomed all into his orbit of wisdom and patience. I first met him in 1987 on a day long ethno-botany field trip he offered in the Sonora desert region of Central Arizona. I was the only person to turn up, yet this did not deter him. He generously extended his knowledge of plants and hidden sources of water in the scrubland of the Sonora desert. His field trip skirted ancient medicine wheels created centuries ago. He talked about plant cycles within the teachings of the medicine wheel both for ceremony and healing. His mentorship has always meant a great deal to me, especially his instruction of how to build a medicine wheel.

Dawson was a slender yet muscular man in his sixties, though he seemed much older. His manner was slow and deliberate, gentle but firm though his light blue eyes carried a steely glint. He loved movies and would always sit in the cinema until the end of the credits, always the last person to leave. Eyes closed, he made a point of downloading the full feeling of the film. It was the same with people, animals and the desert. He brought a sense of gentle intensity and intimacy to every relationship. The initial connection from that first field trip and movie experience warmed into a friendship. One evening in Sedona, two years after our initial meeting, I received a call from him. He asked if I would pick him up two hours before dawn the next morning.

“Wear hiking boots,” he said.

I drove in the early morning dark to Cornville and found him waiting outside his house. I followed his directions to take various forestry roads leading to a reserve on the northern fringe of the Sonora desert. After parking we hiked for approximately thirty minutes into the desert through a scrubland trail. It was still dark when he gestured that we should stop. We shared a flask of coffee and the intense silence of the desert, interrupted only by the scurry of small wildlife. In the dark of morning just before dawn Dawson gestured for me to look in the direction of three large cacti directly in front of us. The sun rose and I could vaguely make out the flowers opening. Then Dawson pointed them out. They were absolutely stunning in their unreal beauty, ranging from yellow to dark violet. We sat there for over an hour, appreciating their beauty, as the morning sun rose.

“You had to see this before you travelled home to Canada,” were his only spoken words. The morning heat was suddenly broken by a sudden hail storm. We put our packs over our heads and ran quickly to the shelter of the nearest rocky outcrop. The storm lasted only ten minutes although the stones were not small, making quite an impact on any unprotected area of the body. Dawson looked at me strangely.

“That sure is some kind of acknowledgement from the past, and it ain’t for me. What have you been up to Mister Ian?”  Dawson asked.

I just shrugged, as I had no intimations of cause. We walked in silence to where I had parked the car. The hailstones were not to be found beyond a hundred yard perimeter of where we had been sitting.

“Beats the hell out of me, though I reckon you will have some building to do back in Canada,” said Dawson cryptically, as he peered at me out of the corner of his eye. These were the last words I heard him speak. As was his custom we drove in silence. He got out of the car by his property, waved once and was gone.

On a later journey in 1992 to that region of Arizona, when enquiring about him, I discovered to my dismay that he had been killed in a car accident outside Phoenix. I was deeply saddened by this loss, thinking about all that he had so patiently taught me. I drove to where I had last walked with him, to pay my respects to this extraordinary spiritual teacher, remembering the way almost without thinking. It was not the time for the cacti to flower but I treasured once again the gift he had shown me. I wondered who he had passed on his vast knowledge to, then realized suddenly that he had passed on a great deal to me about medicine wheel lore and construction. Dawson was a spiritual guide and had taken me through many shamanic journeys. The hailstone storm was no longer a mystery to me, rather an early prompt. What I had received from him was put into place in the hermitage where I lived, in the Gatineau Forest in Quebec.

            Over a period of five months in the spring and summer of 1994 I experienced very intensive shamanic journeys with an Algonquin shaman that I prepared for through fasting, meditation and sexual abstinence. On five separate journeys I met and dialogued with ancient shamans from the East, the South, the West, the North and finally to the ancient shaman of the Center. I figured at first that this was an experience with five facets of the same archetypal material from my deep unconscious, though there were major surprises I had not anticipated. Each shaman created distinctive unconscious energy within me, interconnected to the other four. In each journey I was always met by the same beautiful female figure, who then led me to the ancient shaman.  Dawson had repeatedly told me that the feminine source would eventually emerge as a Muse for me, and there she was.

At my hermitage in the middle of Gatineau Park Forest in Quebec, I had a small circle of large stones in my front yard with beautiful ferns growing at the center. I had an overwhelming compulsion that summer of 1994 to build a medicine wheel with this circle of stones as the interior circle. I had been taught by Dawson the appropriate mind-state and procedure of respect to construct a medicine wheel. Dawson had instructed me intensely in Arizona about the central circle of the medicine wheel. It could only be truly experienced when connection to the sacred mystery was intact. The four cardinal directions, East, West, South and North, were the organizing axis for this ultimate fusion, represented by the ferns over which I took such care. It had sunk into my intellect but now reached my heart.

I constructed the medicine wheel with the assistance of two friends who shared my respect and training. We carried out the appropriate ritual, and worked with reverence on a very hot and humid summer’s day. The silence that settled on all three of us spoke of something happening inside and around us while creating this architecture of incredible grace, power and beauty. The stones for the medicine wheel came from my garden and the surrounding forest, the hard granite of the Canadian Shield, part of the very ground where the medicine wheel was being built.

After filling the four quadrants of the medicine wheel with fresh garden soil, we contemplated what had been created. I realized its connection to my five shamanic journeys over the previous year. The cardinal points of the wheel and its center were a reflection of the five ancient shamans I had journeyed to meet and the ferns at the centre were an appropriate symbol for the feminine muse that delivered me. The medicine wheel was a symbolic map of my internal experience. I was re-inventing the wheel from my journeys to meet the five Ancient Shamans, yet also ensured that the beautiful ferns remained intact at the centre of the medicine wheel.

I started to smile at how this medicine lore and knowledge had gradually seeped into my consciousness from Dawson. His overarching influence had prepared me for the journeys to the five shamans. I could feel his intense blue eyes watching me at this moment and perhaps he permitted himself a smile too. It was his instructions I followed for my medicine wheel. He had known that I would eventually understand the wheel and the space at the center as the locale where I would seek counsel from the internal feminine – the beautiful ferns.

             

Vietnam War Memorial                                                                                Ian Prattis 

Gaunt with grief:

Motionless:

Stilled, Silenced:

Cold December day:

Grey and bleak.

 

I could not move:

Stunned: Frozen in Time:

Unbelieving:

Damn it all!

Damn!

It!

All!

 

It was not my war

don’t you know?

They were not my people

don’t you see?

Do I protest too much?

 

Name engraved black marble slabs

rising from the earth sear into my soul.

Burning deep to feel the pain,of so many deaths, such

futility. Ball of fire flames my chest,

chills the marrow of my bones.

 

Subterranean edifice hurts me awake,                                                                                                        transforms deep memories

for my own kind.

Fellow Humans.

 

Americans,

Vietnamese,

All peoples

caught in the sinister web

of dark and deadly shadows

that lurk in all of us:

Hate, Greed and Power.

 

I circle the profanity of war,

nerve center of our world.

Grimly aware thought:

Our world must be transformed:

Our world must be changed:

 

And we must do it.

Transforming ourselves

then others in swift urgency.

Else the memoirs

of our civilization

are no more than

Monuments To The Dead.

 

Our Dead:

Yours

And

Mine.

 

 

 

 

 

 

 

 

 

Our World is Burning

This essay opens the conversation in a book I will be releasing in 2017.

Essay One: Our World Is Burning

My grand-nephew James was celebrating his birthday, yet he felt awful and very sad about being nine. He wished he could stay five years old forever. When asked why, he replied that if he could stay five then the Earth would not explode. His lips quivered and the tears welled up in his large brown eyes. He said, “I don’t want to grow up and live in a world that is burning.” In the silence that stretched between us I wondered what to say. I could not say that everything will be OK, that my generation will fix things. He was much too intelligent for such placebos. So I spoke to him about the mindfulness community I created in 1997 – Pine Gate – and the deliberate steps taken for planetary care. We simplify, make do with less, share and adapt. Our intent is to create environmental leaders and that includes him. “Why not become a leader for your generation?” I asked him. He thought about that intensely and asked what else did Pine Gate do?

            I pointed out that Pine Gate encourages Voluntary Simplicity and Community Ethics as a way of life. We start with the Earth. Our organic garden produces an abundance of vegetables, apples and flowers that are shared with neighbors and community members. It is a solace for me to spend time with the Earth, observing bumblebees and butterflies while gardening with assistance from neighborhood children. I told James that the kids once went into hilarious laughter when they saw that the plant I had carefully nurtured turned out to be a giant weed and not a tomato plant! We had great fun returning it to the compost bin. At the back of the garden is a beautiful fountain that murmurs ‘midst the flowers, which are picked and sent to the elderly folk living on our crescent. A simple underground economy arises from the sharing. A solar panel on the roof fuels the hot water system. Everything else is as eco-friendly as we can make it for our fifty year old bungalow with a meditation hall in the basement. This eco-effort has become an example for other friends as they do the math on how much cash we are saving and implement something similar. Our focus is on mindfulness in schools, city environment, teens at risk and on the empowerment of women. I admitted to James that I am blown away by the results, for at the local level there were great women who helped make things happen.  “You mean girl power?” asked James incredulously. “Exactly that,” I replied.

The drive behind Pine Gate is to foster a strong cadre of people in Ottawa to make a difference for the betterment of society and the Earth Mother. Women are in the forefront of this endeavor. They are the heart that holds the living waters and that heart is the dynamic epicentre of the mind/will/emotions that lead to effective action. That is how we get things done differently to create a different course of action and living. James was taking it all in. He knew instinctively that major changes were needed. I intimated that when enough of us change, then we will be in charge. I told him about a speech I gave about violent consumption. His sharp mind held on to every word as I pointed out that festive occasions like Christmas provide opportunities for the best and the worst within us to come out and play. Yet compassion and kindness are quickly overshadowed by greed, selfishness and consumer madness. We need to re-assess, as it is time to move on from being self-absorbed and distracted. “How?” he asked again, as he really wanted to know. So I gave him this list.

Locate in something bigger than oneself; a humanitarian cause, respecting the earth, making our thinking better, being kinder and more generous. How about examining our habits about gift giving and learn to give gifts that make a difference?  I pointed out to James that I no longer buy Christmas gifts, instead present gift certificates in the name of family, grand-children and young neighborhood friends. These gift certificates provide items like education for a girl in Afghanistan, micro-loans for female led families, rebuild forests in Haiti, literacy packages and mosquito nets where needed, support for Habitat for Humanity building houses for the destitute and so on. Such gifts are bigger than our self-absorbed egos and create happiness for less fortunate people.

I related to James that my grandchildren proudly take their Christmas certificates to school for Show-and-Tell periods. They play it forward with their class mates and teachers. One boy on the crescent where I live had received such gifts from me for several years. For his most recent birthday he asked all his friends not to give him presents, but to bring a donation for the Ottawa Humane Society that looks after hurt animals. All of his friends brought donations, a splendid sum of one hundred and eighty dollars. They all went together to the Humane Society and happily handed their bag of cash to the surprised staff. Other children in the neighborhood have followed suit. This resonated with James and he said, “I could do that with my ice hockey team. My dad is the coach and he would help.” He waited for me to continue.

I said, “James, the greatest gift we can give to ourselves and others at this time of global crises is Sharing and Caring. It involves stepping onto what the Buddhists call the Bodhisattva Path.” (James knows that I am a Zen teacher.) I explained that a Bodhisattva was a person who stayed in the global mess and did their best to awaken the minds and hearts of people. I firmly stated that it is time for the Bodhisattva-within-us to enter the 21st century as the example for action. It takes training, practice, smartness and creative vision. “You mean like Jedi training?” he enquired. I nodded with a smile. I referred briefly to my years of training in ashrams and monasteries in India and France and with Native American medicine people. But I confided that the real kicker for me was the time spent alone in the Canadian wilderness. I promised to talk to him about this at some future time.

Then he asked, “So what is the big deal about violent consumption?” I replied that it totally dominates our planet, mind and body. I knew that James’ greatest fear was about the planet’s ecological crises, from mining disasters in Brazil and China, wildfires in Canada’s Boreal forests, Amazon deforestation – all the way to the Gulf Oil Spill where tons of toxic oil dispersants settled on the ocean floor contaminating the oceanic ecosystem. “How do we change this mad destruction of the planet?” James exclaimed. I wondered how best to explain matters to him, yet trusted his intelligence.

I said, “We must stop, locate ourselves in stillness and make different choices by examining our minds, consumption patterns and then see how we actually participate in creating these terrible disasters.” I noted that this kind of awareness takes us back to what we do with our minds. “Just how?” was his one line mantra. “Walking meditation is a good start,” I said. I explained that when we concentrate on our breath and focus on slow walking, we have a brilliant piece of engineering to quiet the mind and body and be clear. When we add a third concentration of being aware of how our feet touch the earth, we have a meditative practice for our troubled times. We focus our mind on the mechanism of each foot touching the earth: heel, then ball of foot, then toe. We slow down even further and with our body, not our intellect or ego, make a contract with Mother Earth to leave a smaller footprint. The energy of wellbeing that arises from this practice of walking meditation is stronger than the stuff of our mental afflictions. We can then examine our consumption patterns and energy use with clarity. I told James that nobody requires a lecture from me, for we do know how to reduce our ecological footprint. We also know that taking care of the earth and the oceans takes care of ourselves. We must begin it now for the future, which is our tomorrow shaped by the actions we take at this moment.

I looked at James and indicated that was plenty for him to digest, but he yelled, “No, I want to hear more.” I could not turn away from his eagerness. I mentioned that if rampant consumption remains our deepest desire we will have a degraded planet that will certainly blow up. His fears were correct. Valentine’s Day, Easter, Christmas, Mother’s Day and so on are targeted by the captains of industry for optimal retail returns, and mindless consumerism is fuelled to the max. At Christmas we are far removed from remembering the significance of this spiritual celebration. Endless economic growth, the mantra of modern civilization, provides a promise of expectations being met without any awareness of consequences for our own health or the health of the planet. Our current non-sustainable energy and economic systems are subsystems of a global ecology that is disintegrating before our very eyes.  If we do not simplify, make do with less and change, then the vicious downward spiral to a burning world would definitely occur.

“Do you know that there is also violence to our bodies through the food we eat, and that it has disastrous consequences for our connection to all living beings?” He did not, yet his mind was a sponge soaking up every word. So I carried on providing him with a road map to investigate. The vast consumption of meat and alcohol constitutes an excessive ecological footprint. Industrial animal agriculture is not really farming. Animals are treated solely as economic commodities and subjected to horrible cruelty. The stress, despair and anger generated in the animals are the energies we consume when they end up on our plate. We are eating their suffering and pain, taking it into every cell of our bodies and consciousness.”

“That is so gross,” remarked James. I told him that we can change our minds and patterns of food consumption. We re-educate and retrain ourselves mentally and choose to support our body and planet by shifting deeply ingrained food habits.  It takes training but we step more lightly on the planet. It means reducing as much as possible the violence, destruction and suffering brought to living creatures and to the planet. If we bring violence into our own biological system and consciousness, then we inevitably bring violence to all the other systems that we engage with through our thoughts, speech and actions.  “Is this your Buddhism?” James asked.

I smiled, “The Buddha was very smart. He taught that the world is always burning, but burning with the fires of greed, anger and foolishness. His advice was simple; drop such dangers as soon as possible. What the Buddha taught was that it was the unskillful speech, selfish feelings, negative mental formations, wrong perceptions and badass consciousness that burned, and not the world itself. James laughed, “Did the Buddha really use the term badass?” I grinned and said that was my embellishment but pointed out that the Hopi people also referred to the burning as a state of imbalance known as Koyaanisqatsi. We are not the first people to experience this. The difference today is that without our commitment to wise intervention, we could be the last.

“Is climate change our basic problem then?” he asked.

I paused for a moment before replying. “The basic issue is whether we can adapt to climate change. You know about the 2015 Paris Accord on Climate Change as we have discussed it before.” James nodded. “It was an exceptional step by the international community, dedicating their intent to prevent global temperatures from rising a further 1.5 degrees. The signatories returned to their respective countries to find the wherewithal to “Change Climate Change.” What was missing from all the deliberations and press releases was a candid recognition of the “Cascade Effect,” a notion from ecological science. Tipping points in sea level rise and temperature connect to tipping points in air pollution, which connect to tipping points in polar ice melt, boreal forest wildfires and triggers further tipping points that create deforestation, desertification and so on in a relentless cascade that cannot be stopped. I reminded him of the wildfires in Alberta. It was not a singular disaster at Fort McMurray, as the entire Boreal forest in Canada is a tinder box due to the powerful forces of Climate Change. The reality in front of us is not the reversal of Climate Change. The question is about learning how to adapt to the consequences of Climate Change.”

I emphasized that the disasters all over the world interconnect and reinforce each potency to explode. Whether it is wildfires, floods, landslides, volcanic eruptions, hurricanes, tsunamis, millions of aquatic creatures dead on beaches, it goes in relentlessly. The media and news reporters cast science to the wind when they report the drama and hype of terrible things happening world-wide but rarely tell the truth that, “Here is another manifestation of Climate Change.” News programs are just showbiz and journalists mere pawns to corporate interests that are culpable in the first place for creating the tipping points that cause the interconnected disasters. So the general public are not educated by the media about the calamitous realities happening on our planet. That is a big obstacle. The other obstacles preventing the general public taking wise action are a mixture of fear, despair, sheer laziness, disempowerment and a sense of hopelessness. “What on earth can I do to make a difference?” is a phrase muttered all over the world in countless languages. Followed by “So why should I do anything?” There is certainly global awareness, but also fear about our future place on Planet Earth. This is all understandable, which is why you wish to remain five years old forever. The difficult thing for you to grasp is the clear evidence that we are the primary cause.

I confessed to James that in my previous books I underestimated the impact of the carbon fuel cabal, a complex web of powerful corporate and government interests. This carbon economy extends into the manufacturing and servicing sectors, supported by insulated financial institutions that control the marketing and advertising sectors. This collective power, when extended into the media, has attempted to make science and ecology into public enemy number one. This powerful, intermeshed cabal can easily circumvent the Climate Change accords agreed to by the international community.  People everywhere are aware, but just feel helpless in the face of this power. So what are we to do? James shrugged in exasperation.

“Here’s the thing,” I said. “In terms of action, we have clear data-based evidence that we must cut back, make-do with less and implement a lifestyle of voluntary simplicity. So, where do we start? Of course we must think globally and be aware of the bigger picture and step beyond the smaller pictures of ourselves created by fear and disempowerment. But we can also act locally with great vigour in our families and communities. Our intentions then spread as ripples from a pebble dropped in still water. Then we can hold officials, politicians and corporate culture to account. We alert the political and corporate decision makers that we mean business as voters and consumers deeply concerned about the planet and our location on it. This is very important.

So James, the challenge for me is to be in society, but as a still island of mindfulness. Take small steps at first, then larger ones. We just need to make essential changes in energy use, diet, language, media and outreach. Voluntary Simplicity is a good starting place. It means making deliberate choices about how we spend time and money rather than living on the automatic pilot of busyness. We support environmental causes with the excess clutter in the basement, always thinking about whether we really “need” to buy something more.  Enjoy being simple and living modestly by shifting our perceptions just a little bit.  Just look deeply into what we do with time, money, clutter and our choices, and change.  Then see whether the consequences are peace and happiness for YOU. The world will follow.”

I told him I was writing a sci-fi book, located in the near future, which provides a counterpoint to the demise of our modern civilization. I chart a communal Hero’s Journey to reconstruct society based on ecology, caring and sharing. Intertwining plot lines arc into the epiphany of the final chapter, which muses about human survival anywhere. The drive is to create a tangible spirit of co-operation, the willingness to share and be supportive and intuit how to cross the bridges of misunderstanding. In this sci-fi novel my intention is to provide a scenario that reflects the disasters of the world today. The rich and uber-wealthy already inhabit armed, gated communities and will be targets for eco-militias and popular uprisings drawn from the impoverished masses – intent on revenge. “Have you ever seen Stanley Kubrick’s film The Clockwork Orange?” James had not and I told him it was a gruesome movie that could well emerge in the real world. To avoid this likely outcome it is wise to take training very, very seriously. All of this is to do an end run around the toxic mixture of fear, despair, sheer laziness, disempowerment and sense of hopelessness that I spoke about.”

“Wow,” exclaimed James. “OK, I get it about training but what does it look like?” I was relieved by his intelligence and proceeded to talk about “Gardening in the Mind.” I offered him eight simple steps to refine the mind then engage with the world.

  1. You – learn to be Silent and Quiet! Clear time and space for spiritual practice at home and throughout your daily schedule.
  2. Create a stress reduction menu and subtract the “weeds” in the garden of your mind.
  3. Be determined to meditate daily – do the weeding.
  4. Focus on and soften your heart – cultivate the soil of your mind’s garden.
  5. Water the seeds of mindfulness at home, work or in solitude.
  6. Simplify, make do with less, de-clutter your mind and home.
  7. Taste the fruits of your spiritual practice.
  8. Engage with the world.

James was typing all this down on his tablet as I continued talking. “Our ways of living together, caring for environmental, political and economic realms must all be re-constructed.” I assured James that we have the capacity to transform the mind. Finding stillness and inner silence is a necessary first step. We have to find a way to create the conditions for this to happen. In our modern world of fast paced lifestyles there are so many distractions that make us outwardly dependant and un-centered. We also find it easier to close down rather than open up our hearts. The remedy is within reach. We unravel the knots of suffering and move from being mindless to being mindful. This is brought about by organic gardening in the mind.”

I paused for a while to find the words to bring our conversation to an end. “Why should we do all this stuff James? Here’s why. When you can be open and receptive you become an epi-center of light for others. When you can just sit with pain, come face to face with what hurts, breathing in and breathing out, you feel the sting recede as you calm. If you start to close down ask yourself, “Do I really want to take a pass on happiness?” Always let go once you feel you are closing down or clinging. Do you know that I have a fridge magnet – LET GO OR BE DRAGGED? I see it every day and take the message to heart with a quiet smile. It is essential to learn to be silent, to stop clinging and find the way to be present. As the Hopi advise us, never take anything personally and look around to see who is with you. As you do all of this the world changes as a consequence. Such a destination is well worth your effort.”

I assured James that we are equal to the task and I chose not to hold back anything from him during this long conversation on his birthday. He is an unusually bright boy and asked questions and demanded clarification. Yet I knew he had grasped what I had said. He came up to me as I was leaving and whispered in my ear that my chat with him was his best birthday present ever.

Guidelines to reconstruct our World.

I am preparing a collection of essays – “Our World is Burning” for publication in 2017. Essay Fifteen is pertinent today.

Essay Fifteen: Guidelines to Reconstruct our World

The life support systems of the planet are severely threatened by Climate Change, aided by the accelerating greed, materialism and waste of the current global paradigm. Our ignorance and neglect are destroying the Earth, because we do not know how to behave in an aware manner with respect to ourselves, to others, and to the planet. Unless we radically change there is no possibility of balance, environmentally or socially. There is no remedy without establishing universal environmental ethics. This was my thinking while I was preparing for my Ecology and Culture course on TV at Carleton University in Ottawa, Canada. I wanted to connect the dots of the many levels of violence and fear we engage with. The environment certainly, but also the everyday use of harmful speech, harmful consumption and all the way up to acts of terrorism. We need to dig out the causes of how violence to the earth and ourselves is nurtured worldwide.

We live in a world framed by fear, hatred, terror, revenge and uncertainty. These derivatives of human experience are no strangers to our consciousness yet we remain ill equipped to reconstruct the world we live in. We desperately need guidelines. The not so hidden agenda remains “What do we do about neglect, indifference, violence and terror?” I show that with ethical guidelines rooted in spiritual practice, we do not generate the energy that enables terror and violence to grow. From our everyday situation to the present climate of fear, hatred and vengeance, I demonstrate that it is all of the same nature. We just have to learn how to behave differently. Radical retraining is evidently in order, as we must change before a brave new world can become a reality.

These issues were examined with great clarity by the awakened mind of the Buddha, 2600 years ago. His teachings are timeless, as relevant to the modern world as when first spoken. The Buddha taught the Five Mindfulness Trainings as a design for living. Thich Nhat Hanh reworked them to be in sync with modern realities. They are non-sectarian and all spiritual traditions have their equivalent. The first training is to protect life, to decrease violence in one-self, family and society. The second training is to practice social justice, generosity and not exploit other beings. The third is responsible sexual behavior to protect couples, families and children. The fourth is the practice of deep listening and loving speech to restore communication and reconcile. The fifth is about mindful consumption, to help us not bring toxins and poisons into our body or mind. Quite a formula to present to my class!

I asked students if anyone would care to read them out to their classmates during my lecture. There were many volunteers. I did wonder if this borrowing from Buddhism would go over well with students and the viewing audience. Much to my surprise students and the public viewers wrote in to tell me that this was a wake-up call, the first time they had been presented with environmental ethics. Let me be clear – the trainings are not there for us to be in judgment of others, to bludgeon people with a misplaced self-righteousness. They are an internal compass so that as individuals we wake up to love and compassion and take heed of the directions the Mindfulness Trainings guide us to. The trainings are not a coercive design for conformity. They simply assist us to be more aware of what is going on, around and within us. They enable us to distinguish that which is good for ourselves, our minds and the world and that which is not. It is not necessary to be perfect in the practice as that is not possible. But it is possible to move in the direction of responsible and ethical living and make a difference to our society and environment. The options are: Do we bring to violence, indifference and terror a renewed application of the same? Or do we step back and consider these teachings?

We created the present situation, yet there is a way to transform our creation. The politicians, corporate moguls and terrorists making the decisions that presently shape our world do not have awakened minds. Their minds are scarred, filled with ignorance, their hearts held hostage to corporate and electoral agendas. They all follow the same script, seeking similar justifications to advocate the use of violence. Trapped in history and hate they offer no means of re-creating our world. The Buddha does. The implications of his Five Mindfulness Trainings apply fully to the dangerous times we live in. Our world needs guidelines like these to live by. The Trainings provide explicit guidelines that resonate fully within other religious traditions.

The flip side to global violence is the growing concern about the absence of love, decency and compassion in daily and public life, in schools, at work, in the healing professions and in the world at large. This preoccupies and worries many citizens and scholars at the present time.  If there was ever a time to learn anew from these teachings, it is now. The awakened mind of the Buddha is there in the Five Mindfulness Trainings and it is not just a property of the Buddha’s consciousness. It is the potential state of our own mind. When we touch base with the Five Mindfulness Trainings the same aspect of mind in ourselves is being reminded to wake up. Neglect, terror and fear are states of mind. Therefore we need tools that reconnect us to a mind state not driven by such factors.

The Five Mindfulness Trainings are presented as an antidote to the contemporary crises and devastation we have created through ignorance and neglect. The deep malaise in society is making us ill, so preventive medicine is necessary, so that we may become whole and regain our health and balance. The ethics of the Five Mindfulness Trainings provide the necessary balance to come home to our true nature, while caring for all we interconnect. Before trying to address social and environmental crises, the building of inner spiritual strength through meditation and mindfulness is crucial.

FIRST MINDFULNESS TRAINING – Reverence For Life

 Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, and in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.

            Allow me to break it down. Each training begins with Aware of the suffering caused by …  “Aware” means that I am mindful of suffering. I am aware that when life is destroyed mindlessly, suffering ensues. As I grow more aware, I begin to take refuge in the awakened aspect of my mind. The First Mindfulness Training addresses suffering caused by physical violence. When we become aware of that, we take steps to diminish the source of that suffering. We can choose to be vegetarian. We do not give our approval to violence carried out by the state, but we have to take care, first of all, of the violence that rests in our own minds. Our concerns manifest in what we do, say, and think. Body, Speech and Mind provide three locations for our action. Of these three, Mind is the most difficult one to deal with, as the task is to learn ways of practicing non-violence in our minds.

I am committed to cultivating interbeing and compassion and learning ways to protect the lives of people, animals, plants and minerals. The notion of “learning ways” indicates that we do not know it all, that we make mistakes and do not do things perfectly. Yet we make a commitment to find ways to do things better, as we take responsibility for all that we interconnect with on the planet. The first training is about compassion, of cultivating the ability to transform suffering. The energy of compassion is born from insight and experience, not from the intellect or external decree. We know that our compassion includes the ecosystem. To protect human life we must protect the life of ecosystems. If the environment is destroyed, humans will be destroyed. It is taken further in the stricture not to support killing, even in our minds. To find the way to transform the wars and killing within our thoughts, we must learn how to be internally peaceful. As peace and environmental activists, if we have not taken care of this and continue to work out of anger or despair, then we will never succeed. The change and healing begins with the individual. From there it can extend to society and the environment.

When we practice mindfulness through walking meditation or conscious breathing, then we practice peace. When we reduce the internal wars compassion is born. With understanding and insight we learn the ways to express it. The practice of mindfulness is the ground from which we touch the suffering in the world and from there we act with clarity and understanding.

SECOND MINDFULNESS TRAINING – True Happiness

 Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others: and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help others reduce the suffering of living beings on Earth and mitigate the process of global warming.

In our commitment to cultivate loving kindness, we learn ways not to exploit. We learn to share more and to consume less. A most difficult thing to share is our time. We will often give money to support a worthy cause, yet rarely do we share time. We attribute not having time to causes and conditions that lie outside of ourselves; job, family, housework, political activities and so on. Yet being polluted by time is a condition that lies entirely within our own minds. We forget to practice mindfulness, and rarely can we even enjoy a cup of tea. I remember with some nostalgia having tea with my Scottish grandmother. It was a carefully observed ritual, with the best china and attention to detail. It was a wonderful opportunity to slow down and really be with each other. Contrast this with the hasty cup of coffee first thing in the morning, as we watch the news, feed the children and hit the highway. It is no wonder that by the time we get to work, we are tied up into tight knots. This is a direct effect of pollution by time.

On those occasions when we allow ourselves to be present and truly share our time, there is a memory of joy, because it stands out from all other experiences of life.  I remember several years ago shopping at Starbucks to buy some decaffeinated coffee. An elderly lady was in front of me, being served by the assistant manager. She asked him about the taste and quality of the different kinds of coffee beans. As there were no other customers apart from myself, the assistant manager took the time to explain the difference between French Roast, Kenyan and Columbian coffee beans in terms of growing conditions and taste. He was very knowledgeable and I received quite an education. Finally he asked: “Madam, what would you like?” To which the elderly lady hesitatingly replied, “Do you have any of that Tim Horton’s coffee?” (Tim Horton’s is a competing franchise to Starbuck’s.) Smiling broadly, the young man said that they did not stock it, but as things were not too busy he would drive her to the nearest Tim Horton’s. He shared time, and made my day (and the elderly lady’s) with the joy that emanated from him being totally present. I have never forgotten this small act of loving kindness, and I am sure his customer remembers it with similar feelings of joy.

This training is about generosity. It is about the opposite end of the spectrum from exploitation, oppression, social injustice and stealing. These attributes have many faces and constitute a form of theft that kills us slowly. In the Second Mindfulness Training the emphasis is on loving kindness, expressed through generosity. There are three kinds of gifts of generosity. First of all the gift of material resources, second the gift of helping people to stand on their own feet through the gift of wise teachings, and third the gift of fearlessness. The third gift is very important, as so many people are motivated by the fear of not surviving. Fear corrupts and degrades, yet is a pressing reality in the minds of so many global citizens. To help those in the grip of fear, we bring the gift and benefits of our loving kindness, of our own fearlessness. We can encourage people to feel safe by being fully present with them. This may be something they rarely experience. Fearlessness in our example helps friends in difficulty and pain.

Thich Nhat Hanh poses a direct question about the Second Mindfulness Training:

Is your nation practicing this?  Or in the name of development or growth, is your nation or are your lawmakers violating it, exploiting other nations, trying to make them into a market, monopolizing them, profiting from their manpower and natural resources in order to win the heart of their own country and its people?

The Second Mindfulness Training is a profound practice, as it generates larger and more encompassing groups of people in communities, cities and nations to engage with global realities of systemic breakdown.

THIRD MINDFULNESS TRAINING – True Love

 Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that the body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness, which are the four basic elements of true love, for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.

             This training is about healing the negative consequences of sexual misconduct. In contemporary society love is often misunderstood; attachment is substituted for friendship and the sex industry for relationship. It is no surprise that subsequent actions lack responsibility. Authentic love calls for understanding, responsibility and respect, whereby our sexuality reflects a wider mosaic of joyful communion between body and spirit. The key term in this training is responsibility. Because we are responsible for the well being of so many people, we make the choice to refrain from sexual misconduct. In sexual relationship, as many of us know and have experienced, we can become deeply hurt and devastated. This training protects us, and others, from being wounded. Loneliness, advertising and the sex industry provide a powerful inducement for misconduct, which has destructive consequences for all concerned in the sexual abuse of children. On a daily basis the imagery of the sex industry is presented to our senses through advertising, the media, internet, pornography and films. The producers of this material may claim freedom of expression, but it is really a lack of responsibility. It influences everyone profoundly, particularly young people. This irresponsible imagery pollutes our consciousness and fosters sexual misconduct, destroying self-respect and respect for the other.

We need to learn ways to protect our senses, to guard against the energy of the sex industry as it is insidiously purveyed to us on a daily basis. There is an ethical void around sexual behavior, and young people are left to experiment without clear guidance. They stumble frequently into disaster and suffering, as do their parents. That void can be filled by observance of the Third Mindfulness Training as it protects our senses and provides the means to re-establish the balance that has been lost. Meditation closes the sensory doors to external inputs and opens the doors to the heart, wherein dwells our true nature of responsibility. Once the doors to the heart are opened we are predisposed to be more responsible with our sexuality. From the awakened mind of great teachers come insights and guidelines to cultivate our own awakening. The Third Mindfulness Training is such a guideline. It helps us to know our own mind, to see habit energies and addictions for what they are, and guide us to become aware of the awakened mind that exists as seeds within our consciousness. This Training feeds those seeds and takes us to a place of non fear.

FOURTH MINDFULNESS TRAINING – Loving Speech and Deep Listening

 Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering within myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord, I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

             If we learn to take care of our thoughts as the actions of our Mind, then we will take care of what we say as the actions of our Speech. We pay attention and discipline our thoughts, taking greater care of what we say. This ensures that the important guidelines of the Fourth Mindfulness Training are applied. Our speech also comes from our parents, ancestors, teachers and friends. Very often something comes out of our mouth which we instantly regret and we wonder, where on earth did that come from? We are a continuation of our ancestors and teachers. We have to be aware that in addition to all their mindful qualities we have also inherited harmful habits of speech. Children are often criticized and reprimanded at mealtimes, as that was the way our parents communicated. So children consume the energy of punishment along with their food. Frequently they will cut themselves off from their bodies while eating, so it is not surprising that so many children suffer from eating disorders. Family meal times can be changed from a battlefield that produces casualties. If parents would only take the time and effort to talk about what is going right, and empower young people rather than focus on supposed faults. Mindful mealtimes can transform family life. We must learn ways to be considerate in our speech, though it takes time, understanding and awareness.

This training is about the art of deep listening and the power of compassionate speaking. In our busy modern world very few people give their time or presence to listen deeply to anyone. Yet our presence is the greatest gift we can give, especially to children, for it bridges chasms of misunderstanding and heals wounds. The reason we do not listen is simple. We have ceased to listen to our true nature, the neglected internal component of ourselves that harbors our strengths, compassion and love. As we learn to touch this island within ourselves through meditation, then we can listen to others and deeply heal them with our full presence. Our perceptions are filled with incorrect judgments and this is what is fed by a toxic conversation. We rarely listen to the other speaking to us, simply because we are not present for them. We also do not listen to significant others in our lives. We are unskillful and often harmful. On the other hand the practice of meditation does not distort what is presented and provides freedom from the prison of prejudice. And so we train with the Fourth Mindfulness Training as a guide.

I remember the magical effects of being present and listening deeply with my children, particularly as I previously had a long history with them of not doing so! To truly love our children is to be present for them. Everything is available through our full presence. Being present, listening deeply from a compassionate heart, speaking lovingly is what the Fourth Mindfulness Training is about. It provides a practical and ethical guideline about what to do with our speech, listening and presence so we can bring about transformation and healing. We learn to listen to a different internal voice that has its foundation in goodness and decency. The capacity for deep listening and loving speech lies within everyone and this training guides us to develop and use these skills to relieve suffering in others. We all know that the power of words can cause distress, yet it can also bring about joy and happiness. The Fourth Mindfulness Training guides us to be aware of how we so often place judgments into our speech, and encourages us to reflect on our perceptions before we open our mouths. With our mouths wide open for mindless speech to spill out, we condemn and criticize without understanding. Blaming does not allow understanding and compassion to enter into the picture.

The Fourth Mindfulness Training encourages us to look deeply into the habit energies so powerfully wrapped round our speech, and to take care that we prevent separation and harm from coming into the lives of families and communities. At the same time we do our best to nurture the energy of reconciliation when conflicts are created by unkind and thoughtless words. In order to practice the art of deep listening we have to retrain ourselves so that the seeds of compassion and love are nurtured. But very often we have our own scars and personal baggage, which makes deep listening and compassionate speech difficult. Never before have there been so many means to communicate with one another, yet we remain isolated because our communication is shallow and meaningless, without depth. In our communications with others, our words and energy have the power to either uplift or harm. Very often we choose to harm, and though this may provide a moment of triumph, our speech action alienates us from that consciousness which brings happiness. When we cannot listen deeply, we cannot speak kindly.

The Fourth Mindfulness Training takes us into a deep investigation of what to do with our speech and the quality of our presence. What we do is often very unwise because the environment that surrounds us encourages us to be untruthful. We may believe it is innocuous to lie under certain circumstances, the proverbial white lie. Yet some part of our mind knows our integrity is compromised. When that volume is pumped up, however, politicians, business people, the media, bureaucrats feel they have to lie in order to be successful. Our elected representatives do not usually speak mindfully, or listen to anyone. Many are mindful only of public opinion polls and their re-election. A considerable proportion of the icons from the sports, entertainment, and media domains present posture and hype rather than truth, and we know that most of them lie. This environment that encourages untruth translates into a degraded nation, world and environment. Can we not set an example for our children by speaking the truth, by coming from the heart, by demonstrating the positive effects of deep listening and compassionate speech? An antidote such as the Fourth Mindfulness Training is needed to transform and heal the basis of our communication with others. This Training is the sword to cut through the Gordian knot of lying that tangles us in webs of deceit and destruction, and guides us in the direction of integrity and trust.

FIFTH MINDFULNESS TRAINING – Nourishment and Healing        

Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or any other suffering by losing myself in consumption. I will contemplate interbeing and consume in such a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.

This training is about the way we consume. It guides us to adopt new patterns of consumption so that our society becomes mindful and less violent. This is the necessary shift in consciousness required if we choose to actualize the Five Mindfulness Trainings in our daily lives. Then we can step more lightly on the planet and find ways to encourage people to consume mindfully and bring an end to violence. However, media, TV and advertising bombard our senses daily with violence. Indeed, we are encouraged to consume in a manner that supports a political/economic system based on greed. As long as we remain willing prisoners to this corporate ideology, we are unable to take responsibility for the world we live in and create. None of this is good for our mental and physical health. Our consciousness absorbs and is defined by all that we consume. If we continually consume toxins, violence and garbage, then it should not surprise us that this is the raw material for daily decision making. We are the sum of the nutriments we put into our beings, and to be healthy we must learn how to protect ourselves otherwise we will get sick and violent and create a sick and violent society.

Our consciousness stores everything. Deeply hidden in our mind are the addictions of our ancestors, the negativity, cruelty and discrimination throughout our species memory, our fears, hatreds and guilt. Also in our consciousness are the seeds of an enlightened mind, the Grace of God, the potential of understanding, compassion and love buried as seeds, waiting to grow. Guidelines such as the Mindfulness Trainings take us on a journey, so that the latter seeds are nurtured rather than the former. Without ethical guidelines rooted in a spiritual practice, we would suffer continuously from internal conflicts and confusion.

We can say, “This is not good for me”, or “This is not good for my children,” and then begin cultivating an alternative consumption that is good. Without mindfulness we are exposed to all kinds of energy-sucking elements that activate and indulge the seeds of violence, hatred, anger, terror and despair; all of which drain us of life force. As we begin to understand the effects of these energies feeding our worst attributes of mind, then we can stop. With insight we can cut off the energies that are damaging us. The Mindfulness Trainings provide the key. If we know what the nutriments are that feed our ill-being, particularly the potential state of violence within us, we can make the conscious decision to cut off the feeder supplies. Replace them with nutriments that support us moving in the direction of compassion and responsible ethical living. Remember, it is the ethical void in our lives that supports violence in daily expression of who we think they are.

The Fifth Mindfulness Training guides us out of this prison with a clear commitment to consume mindfully and thereby create a different kind of society, one that is responsible to ancestors and future generations. The issue of responsibility is the key to this training. because we interconnect with and affect everything. We must realize that lack of responsibility to the environment, ancestors and future generations, creates a very dangerous situation. If we do not choose to consume mindfully then we will destroy our world. We need to go on a diet of mindfulness for all aspects of our life, society and environment. It is possible to move in the direction of responsible and ethical living. This is what mindfulness practice is for. This is the hope and the remedy for violence in our society, in our children and on our planet.

We must deliberately cultivate the positive attributes in our minds and shine the light of recognition and mindfulness on our suffering, so that we can become steady and full of resolve to live differently. The Five Mindfulness Trainings provide us with a template to do exactly that, as we consciously choose to nurture patterns of behavior and habits that are wholesome and generous. In other words we make mindfulness practice our new habit! This is the only way to unravel the insidious internal knots caused by generations of ancestral habits, created from ignorance, vengeance and separation.  This is the work of the new revolutionary of the 21st century. It is not only a political and intellectual exercise, not only a matter of compromised treaties and cease fires. It is an internal transformation of consciousness at the core of our being.

I shape all of this this into a simple personal mantra: “I refrain from causing harm.” I know that by refraining from one thing that causes harm, I then prevent other harmful things from happening. I arrive at my own insight, which is not imposed by any outside authority. It takes mindfulness to do this and the Five Mindfulness Trainings provide the starting gate, a guidance system and a deep well of internal ethics to live by. Without them………….? I choose not to go there, as my commitment is to actualize these trainings in my life, and in the lives of others, to the best of my ability. That is my dance.

 

Violent Consumption and Dharma Disconnect

I begin with a story. Shortly before the 2016 Christmas season my grand-nephew celebrated his ninth birthday. He was asked how he felt about being nine. Jacob replied that he felt awful and would prefer to stay five years old. When asked why, he replied that if he could stay five forever then the Earth would not explode. I pondered for a moment on what I could say to little Jacob. I could not say that everything will be OK, that my generation will fix things, as he was much too intelligent for such a placebo. So I spoke to him about the steps taken by the Pine Gate Mindfulness Community in Ottawa. We simplify, make do with less, share and adapt. The intent is to create environmental leaders and that includes him. “Why not become a leader for your generation?” I asked him. He thought about that intensely. Then I told him about a talk I gave recently about mindless consumption and consumerist madness. His sharp mind held on to every word.

I pointed out that festive occasions like Christmas provide opportunities for the best and the worst within us to come out and play. Compassion and kindness are quickly overshadowed by greed, selfishness and consumer madness. We need to begin a re-assessment, as it is time to move on from being so self-absorbed and distracted. Let us locate ourselves in something bigger – a humanitarian cause, respecting the earth, making our thinking better, being kinder and more generous. How about examining our habit energies around gift giving and learn to give gifts that make a difference?  I pointed out to Jacob the small steps I have taken. I no longer buy Christmas gifts, instead present gift certificates in the name of family, grand-children and young neighborhood friends. These gift certificates provide: education for a girl in Afghanistan, grants for female led families, rebuild forests in Haiti, literacy packages and mosquito nets where needed, support for Habitat for Humanity building houses for the destitute and so on. Such gifts are bigger than our self-absorbed egos and create happiness for less fortunate people. I related to Jacob that my grandchildren proudly take their Christmas certificates to school for Show-and-Tell periods. They play it forward with their class mates and teachers. One boy on the crescent where I live had received such gifts from me for several years. For his most recent birthday he asked all his friends not to give him presents, but to bring a donation for the Ottawa Humane Society that looks after hurt animals. All of his friends brought donations, a splendid sum of one hundred and eighty dollars. They all went together to the Humane Society and happily handed their bag of cash to the surprised staff there.

The greatest gift we can give to ourselves and others at this time of global crises is Freedom and Caring. It involves stepping onto the Bodhisattva path – or something like it. (Jacob knows that I am a Zen teacher!) I explained to him what a Bodhisattva was and stated that it is time for the Bodhisattva-within-us to enter the 21st century as an example for action. This enables us to deeply transform ourselves and our civilization. We nurture this paradigm by cultivating two aspects that lie dormant within us. The first aspect is Interbeing, knowing that we interconnect with everything – the earth, oceans, forests and mountains, all species and most of all – with all people. The second aspect is Non-Discrimination, which carries the energy of compassion and dilutes selfishness. Taken together – these buried aspects, once they manifest from within us, open pathways and bridges to build a better world.

Jacob asked “How?” I said, “We cultivate energies of transformation – Mindfulness, Concentration and Insight. Always, at every opportunity we bring Interbeing and Non-Discrimination to the forefront of our daily lives. We shape the future of the 21st century because we begin to live differently. We are not intimidated by present crises. We are certainly shocked and hurt by such circumstances but are much stronger than we think.” I emphasized that “Enter the Bodhisattva” is our guiding paradigm and alluded to Bruce Lee’s classic Enter the Dragon, which was one of Jacob’s favorite old time movies. I told him that it brings the fierceness of the warrior to the fore and the determination of a saint to overcome tragedy and set a new course. It takes practice, smartness and creative vision. I assured Jacob that we are equal to the task and did not hold back anything from him. He is an unusually bright boy and asked questions and demanded clarification. Yet I knew he had grasped what I had said. He came up to me as I was leaving and whispered in my ear that my chat with him was his best birthday present ever.

Violent Consumption

The focus of this essay is on Violent Consumption and how it dominates our planet, mind and body. I also examine the relevance of dharma and sangha to modern realities, as I clearly see a Dharma Disconnect from modern crises. There is drastic need for updating and refreshing both dharma and sangha.

Jacob’s greatest fear was about the planet’s ecological crises, from mining disasters in Brazil and China, Amazon deforestation making way for cattle ranches all the way to the Gulf Oil Spill, which has the specs to suit all disasters. BP deliberately underestimated the amount of oil released into the Gulf of Mexico from its destroyed Deepwater Horizon oilrig. Their spin did not fool the stock market, as the share values of this corporate giant plummeted down. Yet BP ads continued to tout their environmental sensitivity. The ads could not be taken seriously. But do people actually think or just get caught in a whirlwind of spin from business, government and other stakeholders in environmental disasters like this? Not only are ocean ecosystems and wetlands at risk, vital economic sectors are doomed. Fishing, tourism and real estate are at risk in all Gulf states. The tons of toxic oil dispersants used to break up the surface oil slick settled on the ocean floor. It contaminated the entire oceanic ecosystem. Not only are fish, marine mammals and other wildlife being killed, the industries and communities that their harvest support are also being eliminated.

The US administration, CNN, FOX and other media had their own spin doctors to amplify the volume, so spin became a norm.  How do we get off this mad carousel of lies? We must stop, locate ourselves in the present moment and make different choices by examining our minds, consumption patterns and personal culpability in the creation of such a huge disaster. Guidelines are necessary and can be found in the Mindfulness Trainings of Zen Master Thich Nhat Hanh – particularly the Fifth Training about mindful consumption.

It takes us back to what we do with our minds. I apply this to walking meditation, taught to students and friends who come to Pine Gate Mindfulness Community, where I have the privilege of being the resident Zen teacher. When we concentrate on our breath and focus on slow walking, we have a brilliant piece of engineering to quiet the mind and body and be present.  When we add a third concentration – aware of how our feet touch the earth – we have a meditative practice for our times.  We focus our mind on the mechanism of each foot touching the earth – heel, then ball of foot, then toe.  We slow down even further and with our body – not our intellect or ego – and make a contract with Mother Earth to walk more lightly and leave a smaller footprint. We examine our consumption patterns and energy use, and commit to decreasing the size of our ecological footprint, all from walking with astute awareness. Our conscious breath co-ordinates our steps as we notice how our feet touch the earth. The energy of wellbeing that arises from this practice is stronger than our habit energies and mental afflictions. And so the latter falls away.  Insight and clarity then guide us in the direction of what to do. Nobody requires a lecture from me. We do know how to reduce our ecological footprint. We also know that taking care of the earth and the oceans takes care of ourselves. We must begin it now for the future, which is our tomorrow shaped by the actions we take at this moment.

I had told Jacob that if rampant consumption remains our deepest desire we will certainly have a degraded planet that will blow up.  Valentine’s Day, Easter, Christmas – are targeted by the captains of industry for optimal retail returns, and mindless consumerism is fuelled to the max. At Christmas we are far removed from remembering the significance of this spiritual celebration. The mantra of western civilization – endless economic growth – provides a promise of expectations being met without any awareness of consequences for either our own health or the health of the planet.  Our current non-sustainable energy and economic systems are subsystems of a global ecology that is disintegrating before our very eyes.  If we do not simplify, make do with less and change then the vicious downward spiral of environmental degradation would definitely occur.

I added that if we are driven to search for, strive and even fight to obtain that “something” we crave, we will suffer all our lives. We are never happy with what we get or achieve, as there is always that “want” for more.  We need the big insight that our habits of consumption are the obstacle to true happiness. We must be prepared to release the habits rather than be held captive by them.  We can stop this process by meditating, being present and looking deeply into the driving force of our deep desires.  Instead of greed and fame we foster the desire to awaken at the highest level – the desire to bring loving kindness to everything we connect with.

There is also violence to our bodies through the food we eat, driven by internal desires that have disastrous consequences, particularly for our connection to all living beings. The vast consumption of meat and alcohol constitutes a grossly excessive ecological footprint.  Industrial animal agriculture, which is the norm in North America, is not really farming. Animals are treated solely as economic commodities and subjected to horrible cruelty.  The stress, despair and anger generated in the animals are the energies we consume when they end up on our plate.  We are eating their suffering and pain, taking it into every cell of our bodies and consciousness.  The ecological footprint created by our dietary preferences is huge, costly and damaging.  Furthermore it is not good for our health – physically, emotionally, mentally or spiritually. Although this is horrific – it is not the card I want to deal from the deck.  There is a much bigger card.

FAO produced a scathing report in November 2006 titled Livestock’s Long Shadow. Relentless statistics demonstrate how industrial animal agriculture creates more greenhouse gases than the entire sum of emissions from cars and trucks worldwide. Vegetarianism is no longer just a healthy lifestyle choice. It is a direct and rapid means to restrain the livestock industry from damaging the planet beyond the point of no return. We can actually save the planet by not eating animal products. It is unrealistic to expect folk to go vegetarian in an instant. Yet scrupulous shoppers could do their best to buy free range meat and be vegetarian one week per month and move gradually to eating organic foods and less meat products. This change in basic consumption does far more than taking our car off the road. The present mind-set that drives our consumption requires an essential planetary saving change for we are eating our mother. Also our children, as we are depriving future generations of their chance to live. Our dietary preferences have to be called by their true name – cannibalism. The FAO report concludes that it is essential to reduce meat industry products by 50%. That was in 2006. Consumers can still make this happen by changing their minds about what and how they eat.

With awareness we can change our minds and patterns of food consumption. We re-educate and retrain ourselves mentally, as well as physically, and choose to support our body, consciousness and planet by shifting deeply ingrained food habits.  We step more lightly on the planet when we consume with mindfulness and radically decrease those activities that pollute. Furthermore, the chronic degenerative diseases common in western civilization find their origins in the toxic food we eat.  Yet if we know how to eat mindfully, then we also know how to take care of ourselves, of others, and the environment. Before eating, simply look at what is there on the table, where it has come from, how it has been prepared, and whether it will truly nourish you, and at the same time protect the environment and future generations from harm. It means reducing as much as possible the violence, destruction and suffering brought to living creatures and to the planet. If we bring violence into our own biological system and consciousness, then we inevitably bring violence to the other systems – political, economic, planet – we engage with through our thoughts, speech and actions.

The Five Mindfulness Trainings and Dharma Disconnect

Where did the Mindfulness Trainings come from? I identify three major conditions that enabled their emergence. The first is the awakened mind of the Buddha; the second is the great skill of the Buddha as a teacher; the third is Thich Nhat Hanh’s insightful rewording of the Five Wonderful Precepts of the Buddha. In a language that would appeal to the consciousness of the 21st century, the Buddha’s mindfulness trainings were renewed to be in tune with modern historical, socio-economic and cultural developments. When we study and penetrate deeply into the mindfulness trainings we touch all three conditions, in particular the awakened mind of the Buddha. At the same time we also touch our potential to be similarly awakened. Thich Nhat Hanh’s revisions were an important step not taken by other traditions.

There is an energy in the trainings that comes directly from the awakened mind of the Buddha, which is continued through us. As a sangha collectively and diligently practices the Five Mindfulness Trainings, an extraordinary energy emerges that uplifts everyone who is suffering. When I think about taking refuge in the trainings I smile. My home sangha, the Pine Gate Mindfulness Community founded in 1997, has matured so that it operates very much as an organism. There are many leaders in the sangha choosing to walk the Bodhisattva path and be of support to everyone else. We take one another’s hand and walk together through the early part of the twenty first century. Great confidence and clarity emerge from our engaged practice in the city of Ottawa for peace, environment and schools. The experience of the fruits of practice transforms our wider community. We become more skillful and aware that we are infusing mindfulness throughout our city.

Previously I briefly documented the toxic overload on our planet, and in our minds and bodies. It is critical that necessary re-education also find a place in the Five Mindfulness Trainings. They are a guidance system to encourage us to no longer participate in a non-sustainable economic system driven by greed and distraction. This global ethic is our protector as it helps us to stop, look deeply and throw away our harmful patterns of behavior. Crises such as Climate Change prompt us to refresh and refine the trainings but there were some awkward disconnects in their creation. The Buddha was clear about impermanence and new challenges. He created the Five Mindfulness Trainings for the lay community and told Ananda that the minor precepts should be revised according to the culture and the time. But Ananda and the Buddhist elders were confused about which precepts were the minor ones and misunderstood what the Buddha was talking about. And so nothing changed for 2,600 years.

There was no preparation for modern realities, as monastic precepts had not changed and were not equipped to handle issues ranging from internet, terrorism, a world full of refugees, to Climate Change. The seeds of disconnect are not just with the trainings but with dharma in general, but we see that Thich Nhat Hanh was able to overcome this awkward divide. The disconnect reveals itself in terminology. Minor precepts refer to the Five Mindfulness Trainings for lay people while major precepts define monastic ethics. This language creates a divide between lay and monastic with the latter considered as superior, which is certainly not the case. In the modern era it is the lay dharma teachers who are the true bodhisattvas. They are in society, working in the trenches of everyday life, creating transformation in alliance with many other groups of lay people. Whereas the monastic community is secluded, cut off from everyday reality and are not in a position to create transformation in the wider society.

This disconnect is a marker of modern Buddhism in the west and was noted by David Loy in his excellent article in Buddhadharma (Winter 2015.)  Loy addresses the current ecological crisis and questions the deep rooted ambivalence within Buddhism towards it. He asks “Does the ecological crisis have nothing to do with Buddhism?” I add a further enquiry, “Where are the Buddhist politicians, CEO’s, entrepreneurs in political, ecological and economic spheres?” There is a wide disconnect in Western Buddhism between playing the capitalist game, yet only being concerned with the so-called peace of the inner self. The latter is the refuge we so readily withdraw to. This can never be satisfactory. Loy points out that the issue is structural as well as personal, making the challenge that of changing the economic and political systems rather than remaining in blissful denial. He identifies the two main obstacles as:

  1. Changing the mind is where it’s at.
  2. Beliefs of Buddhist practitioners that we do not waste time trying to reform the unsatisfactory world, just concentrate on transcending it.

Both obstacles are major dharma mistakes, traps about higher spiritual reality that reflect disconnect in modern times, preventing us from engaging fully with the world. Social, political and ecological engagements are devalued as we place our backsides on the cushion, chant and avoid the reality all around us. Modern Buddhism needs a wake-up call. The basic premise of the Bodhisattva path is to walk it, not as a separate self, but as an engaged self. An authentic sense of awakening naturally extends into political, economic and ecological spheres of potential action. I agree with David Loy that the reconstruction of our mind necessarily involves the reconstruction of our world – economic, political and spiritual. I like his comment that “Bodhisattvas have a double practice – as they deconstruct and reconstruct, they also work for social and ecological change…….Such concerns are not distractions from our personal practice but deeper manifestations of it.”

Gardening in the Mind

I offer eight simple steps to refine the mind and at the same time take it into the world as engagement that does not disconnect with the Buddha’s intention. Ananda and the Buddhist elders really got it wrong about periodically updating the minor precepts. Furthermore, the terminology used by the Buddha was fine for his times but needs to be better framed for the 21st century. Yet the Buddha mind continues through time, permitting a re-creation of creed and understanding. If we are intelligent with what we do in the modern era, we can correct both.

  1. Clear time and space for spiritual practice at home and throughout your daily schedule. You – learn to be still and quiet!
  2. Create a stress reduction menu and subtract the “weeds” in the garden of your mind.
  3. Be determined to meditate daily – do the weeding.
  4. Focus on and soften your heart – cultivate the soil of your mind’s garden.
  5. Water the seeds of mindfulness at home, work or in retreat.
  6. Simplify, make do with less, de-clutter your mind and home.
  7. Taste the fruits of your spiritual practice.
  8. Engage with the world. This thread (8) runs through all of the prior steps (1-7) as you become more mindful.

Just as our mind must be transformed and re-constructed, our ways of living together, caring for environmental, political and economic realms must also be re-constructed. 1 – 7 and 8 are two sides of the same practice. Tasting the fruits of practice and transforming (7) is not the ultimate step. It provides a beginning for intelligent engagement. We must also re-think the nature of sangha. This was a brilliant creation by the Buddha 2,600 years ago, but it has entered the modern era with some missing and necessary extensions. Most bodhisattvas are not to be found sitting on cushions during weekly meetings with chants, bells and dharma talks. There are many forms of sangha and I do not cling to any rigid form. In Ottawa I founded Friends for Peace Canada and am part of the National Capital Peace Council. I also work with organizations such as Orkidstra and the Dandelion Dance Company to name only a few. These groups are all sanghas in their own right, with commonly held ethics and a determination to change things for the better within the city and elsewhere. They provide the means to galvanize parents, friends and volunteers so that good kids are created and excellent citizens emerge – all this with an eye on society, economics, ecology and politics.

We all have the capacity to awaken the mind and transform it. If we do not access such capacity then we become pre-occupied with self-importance and attach more distractions to our separated self. There is a Zen saying that the goal of practice is to discover our true face. This is heart consciousness and there are many ways to this source. Finding stillness and inner silence is a necessary first step. We have to find a way to create the conditions for this to happen (1 – 7). In our modern world of fast paced lifestyles there are so many distractions that make us outwardly dependant and un-centered. We often fail to find the time or discipline to access the store of mindfulness just waiting to be cultivated. The external restlessness amplifies the internal restlessness in a feedback loop that ignites our untrained mind. We have closed the doors due to wrong perceptions, ignorance and continual suffering. Our hearts are not open and the tapestry of our consciousness is limited. We hold on tight to self-imposed dramas and suffering, slamming the door shut and keeping dysfunctional habits well fed and alive. We find it easier to close down rather than open up our hearts. Thus we remain wounded and suffer all our lives, driven by scars, anger and fears. The remedy is, however, within reach. We unravel the knots of suffering and move from being mindless to being mindful. This is brought about by organic gardening in the mind.

Why should we do all this stuff? Here is why. When you can be open and receptive you become an epi-center of light for others. When you can just sit with pain, come face to face with what hurts, breathing in and breathing out, you feel the sting recede as you calm. Stay open by never closing your heart. If you start to close down ask yourself, “Do I really want to take a pass on happiness?” Always let go once you feel you are clinging. I have a fridge magnet – Let Go Or Be Dragged – that I see every day and take to heart with a quiet smile. It is essential to learn to be quiet, to stop clinging and find the way to be present. As the Hopi advise us – never take anything personal and look around to see who is with you. As you do all of this, transcendental love becomes your calling card and Buddha consciousness becomes your state of being. The world changes as a consequence. Such a destination is well worth your try.

 

VIOLENCE IN THE MIND

If rampant consumption is the deepest desire then we have a degraded planet.  Valentine’s Day, Easter, Christmas – these special days are targeted by the captains of industry for optimal retail returns, and in the process mindless consumerism is fuelled to the max. At Christmas time we are far removed from remembering the significance of this spiritual celebration. Christmas products created by fossil fuel energy feeds consumerism and consumerism fuels Global Warming. The chain of interconnection is clear. Whether it is holidays, housing, transport, gifts and so on, our consumption requires the continuous use of fossil fuels. The mantra of western civilization – endless economic growth – provides a promise of expectations being met without any awareness of consequences for either our own health or the health of the planet.  It is becoming clearer with every passing day that our current non-sustainable energy and economic systems are actually subsystems of a global ecology that is disintegrating before our very eyes.

Yet even those few policy makers who recognize this, rush to find energy alternatives to fossil fuels without addressing the root causes of rampant consumerism – the major behavioral manifestation of western industrial civilization.  Biofuels are not the answer, as their production will destroy ecosystems rather than replenish them. New energy technology is certainly needed, but if placed within the existing paradigm of current values and consumption habits then the same vicious downward spiral of environmental degradation would occur. Until such time as the underlying causes of rampant consumerism have been understood and changed.

Consumerist addiction and craving, fostered to keep the wheels of industry turning, can take over our entire life with disastrous consequences.  It is a state of consumption wherein we cannot be happy without the object of our cravings.  We are then driven to search for, strive and even fight to obtain that “something” we crave.  This makes us suffer all our lives, as we are never happy or present with what we get or achieve, as there is always that “want” for more.  We need the insight that this kind of consumption is in fact the obstacle to true happiness, for we also have within us the capacity to “be”, to live fully in the present moment. Yet these capacities are obscured and covered up by habit energies, by acquired and inherited addictions.  We must be prepared to release these obstacles rather than feed off and be held captive by them.  We stop this process by meditating and looking deeply into the driving force of our deep desires.  Then create an opportunity to transform them. Instead of lust, greed and fame we foster the desire to awaken at the highest level – to experience joy and happiness in the here and now – the desire to bring loving kindness to everything we connect with and the desire to alleviate all suffering. Just as addictive consumption provides food for our consciousness, the desire to awaken and be present is also a food for our consciousness.