Mercy Mercy Me / What’s Going On (Usher cover)

You don’t need to believe in the efficacy of prayer to be moved by the overdub in Marvin Gaye’s original of “Mercy Mercy Me,” a love song for the Earth, wherein he repeatedly sings “have mercy Father, please have mercy…”

And “What’s Going On” (the song, and the album) remains one of the great testaments of compassion in contemporary music:

mother mother
there’s too many of you crying
brother brother brother
there’s far too many of you dying
you know we’ve got to find a way
to bring some lovin’ here today

father father
we don’t need to escalate
you see, war is not the answer
for only love can conquer hate
you know we’ve got to find a way
to bring some lovin’ here today

picket lines, and picket signs
don’t punish me with brutality
talk to me, so you can see
what’s goin’ on, what’s goin’ on
yeah what’s goin’ on, what’s goin’ on…

The originals could never be topped, but this acoustic version was a sweet discovery.

Songs our world desperately needs these days. Send them round —

“This Dark Matter” — London Electricity

“The first living cell came into being nearly 40 million centuries ago, and its direct descendants are in all of our bloodstreams…. Our fates are inseparable.  We are here because the dream of every cell is to become two cells.  And dreams come true.  In each of you are one quadrillion cells, 90 percent of which are not human cells.  Your body is a community, and without those other microorganisms you would perish in hours.  Each human cell has 400 billion molecules conducting millions of processes between trillions of atoms.  The total cellular activity in one human body is staggering: one septillion actions at any one moment, a one with twenty-four zeros after it.  In a millisecond, our body has undergone ten times more processes than there are stars in the universe….

“So I have two questions for you all: First, can you feel your body?  Stop for a moment.  Feel your body.  One septillion activities going on simultaneously, and your body does this so well you are free to ignore it, and wonder instead when this speech will end.  You can feel it.  It is called life.  This is who you are.  Second question: Who is in charge of your body?  Who is managing those molecules?…. Life is creating the conditions that are conducive to life inside you, just as in all of nature.  Our innate nature is to create the conditions that are conducive to life.  What I want you to imagine is that collectively humanity is evincing a deep, innate wisdom in coming together to heal the wounds and insults of the past.

“Ralph Waldo Emerson once asked what we would do if the stars only came out once every thousand years.  No one would sleep that night, of course.  The world would create new religions overnight.  We would be ecstatic, delirious, made rapturous by the glory of God.  Instead, the stars come out every night and we watch television.

“This extraordinary time when we are globally aware of each other and the multiple dangers that threaten civilization has never happened, not in a thousand years, not in ten thousand years.  Each of us is as complex and beautiful as all the stars in the universe….  The generations before you failed.  They didn’t stay up all night.  They got distracted and lost sight of the fact that life is a miracle every moment of your existence.  Nature beckons you to be on her side.  You couldn’t ask for a better boss.  The most unrealistic person in the world is the cynic, not the dreamer.  Hope only makes sense when it doesn’t make sense to be hopeful.  This is your century.  Take it and run as if your life depends on it.”

— Paul Hawken, “The Earth Is Hiring,” speech to the graduating class of the University of Portland, 2009, from The World Is Waiting for You, edited by Tara Grove and Isabel Ostrer. 

“gooey prickles and prickly goo”: Alan Watts on our two models of reality and the nature of consciousness

The books of Alan Watts – to whom several websites have been dedicated (here, here, and here) – were an early inspiration to me. It was nice to rediscover him recently through some of the large number of audio recordings of his talks that can be found at the linked websites and on YouTube.

Earlier in life an Anglican priest, he evolved into a teacher of a highly original mix of Zen, Hindu, and Taoist thought. And unlike so many freestyle teachers out there, he had no interest in becoming a guru and didn’t enrich himself at the expense of those who came to hear him. He was an especially powerful communicator and catalyst of a bigger way of seeing.

In a three-part talk called “The Nature of Consciousness,” of which Part 1 is embedded below, he describes our predicament as caught between two untenable models of reality, which he calls the “ceramic” model and the “fully automatic” model. The “ceramic” model posits that the universe and world and all living beings were and are literally made by a Potter/Artificer who somehow stands utterly apart and outside of His/Her/Its creation. The “fully automatic” model arose out of Science throwing out the “lawmaker” (as superfluous to the process of making and testing predictions), but keeping the “law.”

This has been the dominant paradigm of our culture for several decades, its foundational assumption being materialism:

1) only what we can perceive with our human physical senses and measure with our technologies really exists;

2) beings and things are autonomous, separable from one another and their world;

3) there is no such thing as mind or consciousness;

4) we are machines, directed by chemistry;

5) various combinations of genes produce not only everything physical about us but our unimaginably complex emotional and behavioral lives too;

6) they do this via neurochemistry.

The common use of the concept “scientism” is more recent than the 1960s, when this talk was given, but Watts well and characteristically insightfully describes this View – again, the default View of our culture – at the deeper psychological level. I’ve transcribed portions of the talk.


…because what we really believe is the fully automatic model. And that is our basic, plausible common sense: “You are a fluke, you are a separate event, and you run from the maternity ward to the crematorium and that’s it baby. That’s it.”


…the people who coined the fully automatic theory of the universe were playing a very funny game. What they wanted to say was this: “All you people who believe in religion are old ladies and wishful thinkers. You’ve got a big Daddy up there and you want comfort and things, but life is rough. Life is tough, and success goes to the most hard-headed people.” That was a very convenient theory when the European-American world was colonizing the natives everywhere else. They said: “We’re the end product of evolution, and we’re tough, see? I’m a big strong guy because I face facts, and life is just a bunch of junk, and I’m going to impose my will on it and turn it into something else, you see. And I’m real hard.” See that’s a way of flattering yourself.

And so, it has become academically plausible and fashionable that this is the way the world works. In academic circles, no other theory of the world than the fully automatic model is respectable. Because if you’re an academic person you’ve got to be an intellectually tough person. You’ve got to be prickly.

There are basically two kinds of philosophy. One’s called Prickles, the other’s called Goo. And prickly people are precise, rigorous, logical. They like everything chopped up and clear. Goo people like it vague. For example, in physics, prickly people believe that the ultimate constituents of matter are particles. Goo people believe it’s waves. And in philosophy, prickly people are logical positivists and goo people are idealists. And they’re always arguing with each other, but what they don’t realize is that neither one can take his position without the other person. Because you wouldn’t know you advocated prickles unless there was somebody else advocating goo. You wouldn’t know what a prickle was unless you knew what goo was. Because life is not either prickles or goo, it’s gooey prickles and prickly goo.


But however, you see, this whole idea that the universe is just nothing at all but unintelligent force playing around and not even enjoying it is a put-down theory of the world. People who had an advantage to make, a game to play by putting it down, and making out that because they put the world down they were a superior kind of people. So that just won’t do. We’ve had it. Because if you seriously go along with this idea of the world you’re what is technically called alienated. You feel hostile to the world. You feel that the world is a trap. It is a mechanism, it’s electronic and neurological mechanisms into which you somehow got caught.


So you see, all I’m trying to say is that the basic common sense about the nature of the world that is influencing most people in the United States today, the fully automatic model, is simply a myth. If you want to say that the idea of God the Father with his white beard on the golden throne is a myth, in the bad sense of the word “myth,” so is this other one. It’s just as phony and has just as little to support it as being the true state of affairs.

Why? Let’s get this clear. If there is any such thing at all as intelligence, and love, and beauty, well, you’ve found it in other people. In other words it exists in us as human beings. And as I said, if it is there, in us, it is symptomatic of the scheme of things.

We are as symptomatic of the scheme of things as the apples are symptomatic of the apple tree or the rose of the rose bush. The Earth is not a big rock infested with living organisms any more than your skeleton is bones infested with cells. The Earth is geological, yes, but this geological entity grows people, and our existence on the Earth is a symptom of the solar system, and its balances, as much as the solar system in turn is a symptom of our galaxy, and our galaxy in its turn is a symptom of the whole company of galaxies. Goodness only knows what that’s in.

But you see, when as a scientist you describe the behavior of a living organism, you try to say what a person does. It’s the only way in which you can describe what a person is: describe what they do. Then you find out that in making this description you cannot confine yourself to what happens inside the skin. In other words you can’t talk about a person walking unless you start describing the floor, because when I walk I don’t just dangle my legs in empty space. I move in relationship to a room. And so in order to describe what I’m doing when I’m walking I have to describe the room. I have to describe the territory. So in describing my talking at the moment, I can’t describe this just as a thing in itself, because I’m talking to you.

And so what I’m doing at the moment is not completely described unless your being here is described also. So if that is necessary, if in other words in order to describe my behavior I have to describe your behavior and the behavior of the environment, it means that we’ve really got one system of behavior. That what I am involves what you are. I don’t know who I am unless I know who you are. And you don’t know who you are unless you know who I am.

There was a wise Rabbi once said “If I am I because you are you, and you are you because I am I, then I am not I and you are not you.” In other words we are not separate. We define each other; we’re all backs and fronts to each other. You know, you can’t for example have two sticks. You lean two sticks against each other and they stand up, because they support each other. Take one away and the other falls. They interdepend. And so in exactly that way we and our environment and all of us and each other are interdependent systems. We know who we are in terms of other people; we all lock together. And this is, again and again, the serious scientific description of how things happen, and any good scientist knows, therefore, that what you call the external world is as much you as your own body. Your skin doesn’t separate you from the world. It’s a bridge through which the external world flows into you, and you flow into it.

Just for example as a whirlpool in water, you could say because you have a skin you have a definite shape, you have a definite form. Right? Here is a flow of water, and suddenly it does a whirlpool, and then it goes on. The whirlpool is a definite form, but no water stays put in it. The whirlpool is something the stream is doing, and exactly the same way, the whole universe is doing each one of us, and I see you today and I recognize you tomorrow, just as I would recognize a whirlpool in a stream. I’d say “Oh yes, I’ve seen that whirlpool before, it’s just near so-and-so’s house on the edge of the river, and it’s always there.” So in the same way when I meet you tomorrow, I recognize you. You’re the same whirlpool you were yesterday. But you’re moving. The whole world is moving through you: all the cosmic rays, all the food you’re eating, the stream of steaks and milk and eggs and everything is just flowing right through you. When you’re wiggling the same way, the world is wiggling, the stream is wiggling you.

But the problem is, you see, we haven’t been taught to feel that way. The myths underlying our culture and underlying our common sense have not taught us to feel identical with the universe, but only parts of it, only in it, only confronting it: aliens. And we are, I think, quite urgently in need of coming to feel that we are the eternal universe, each one of us. Otherwise we’re going to go out of our heads. We’re going to commit suicide, collectively, courtesy of H-bombs. And all right, supposing we do, well that will be that, and there will be life-making experiments on other galaxies. Maybe they’ll find a better game.

[Edit (1/22/15): embedded video removed as it is no longer online, alas. Hopefully it can be reuploaded at some future point. I will check periodically.]

the most radical word

My candidate is interdependence.

The Beatles, in tune with the later 1960s as a whole, sang that all we need is love, but what “love” are we talking about? Clearly not that espoused by, say, the Westboro Baptist Church, or other fundamentalist groups. The trouble is that it’s been a highly amorphous word for a long, long time. We could say we mean something like “selfless, unconditional, universal compassion,” but most of the time in our culture the word is tied to the realm of romantic relationship, which itself tends to manifest in a definitely un-radical, however desirable, direction (cf. D.H. Lawrence calling the cult of the Couple “égoïsme à deux”). In any case, it’s simply not going to wash calling the subject of one of the silliest major holidays of the year – ie Valentine’s Day – the “most radical word!” We must try again.

Others might opt for justice, but I think we’re moving even further away here. For one thing, the concept is still so steeped in a retributive mindset, and the notion of punishment seems precisely one of the most literally reactionary impulses we have. Even were we able to move more fully in the direction of a restorative approach, I believe by that stage the word “justice” itself would probably have dropped off. In fact, this is already occurring within the field, which has been evolving into the more expansive notion of “restorative practices” – see here, here, and here for further information on one of the most enlightened developments going on today. (And take a look at this wonderful interview with the founder of Nonviolent Communication, Marshall Rosenberg, which fully complements these approaches.)

Still others might say freedom is the most radical word. I have a little more sympathy with this choice, because it is said of the fully realized state that it’s one of complete freedom: no sense of compulsion, no anxiety, no personal concerns, no agonizing over decisions, no regret or fear. But again, in our culture the dominant meanings of “freedom” are nowhere near so radical, tending to be confined to the political realm. And here we see the same lack of clarity and degree of contestation too: both “left” and “right” employ the word often and centrally, but in some exceptionally divergent ways.

Shifting gears, I can imagine that some of those who are religiously identified might claim God for the most radical word. Or perhaps a buddhist might nominate the dharma, meaning roughly “the way it all is/the nature of reality itself.” A taoist might prefer the tao, meaning the same thing although emphasizing the notion and practice of “nature’s way” specifically. But it doesn’t take more than a moment of gazing at our world to realize that the word “God” in its various translations has also helped bring about an awful lot of disharmony and violence. The God of Pat Robertson or of his counterparts in the Jewish and Muslim worlds bears almost no resemblance to the God of Rumi or Hafiz, say, or Thomas Merton, or Rabbi Zalman Schachter-Shalomi.

shapeimage_2Photo credit: “Reb Zalman greeting the Dalai Lama at the Naropa Institute” (Foto di Vita, 1997) – from The Yesod Foundation’s Reb Zalman Legacy Project

Interdependence has a number of things in its favor as a nominee for “most radical word.” For one, it is both a “wisdom” word (pointing to the nature of reality) and a “practice” word (directly indicating how we might actually see and live our lives). It’s also an inherently non-sectarian word, one which anyone can use. Most especially – as would befit a truly radical word – as we delve more and more deeply into it, it affects our relationship with everything. With:

our bodies and understanding of health
our minds, each other, animals, and the natural world
business and the economy
all the institutions we create
the building of community
the communal/political process
situations of conflict and harm
other cultures
climate change and other urgent global challenges

21st-century lama

I’m very grateful for the new book by the 17th Karmapa, The Heart Is Noble: Changing the World from the Inside Out.


I first became aware of him via his “Aspiration for the World“. Not long after, he issued an edict mandating vegetarianism in all centres within the Kagyu lineage – of which he is the head. (Many people assume buddhism to require vegetarianism of its practitioners, but this isn’t so, particularly within Tibetan buddhism.) These statements appeared when he was twenty or so, around 2006.

The Karmapa lineage is one of the oldest reincarnating lineages within Tibetan buddhism, older than the Dalai Lamas by a couple of centuries, and the current Karmapa’s immediate predecessor – the 16th – was one of the most revered buddhist teachers of modern times.

So, I began to take note of him. However, honestly it had been some time since I’d been able to feel hopeful about institutional Tibetan buddhism. Long story, but suffice it to say, for those lacking experience in this area, that power does seem to corrupt everywhere, and the greater the power, the greater the danger of this. So even a certain amount of despair had set in with me regarding the question. (Cf. even the Karmapa controversy itself, there being two rivals – though all of the lamas whose teachings I’m acquainted with, including the Dalai Lama, recognize this one, whose name is Ogyen Trinley Dorje.)

I must say, though, that this book truly heartens me. I feel that with the 17th Karmapa we have our first fully 21st-century lama. Have a look at some of the chapter titles: “Social Action: Caring for All”; “Environmental Protection: Cultivating New Feelings for the Earth”; “Food Justice: Healing the Cycles of Hunger and Harm”; and, most startlingly from a Tibetan teacher, “Gender Identities: It’s All in the Mind.”

Of course, it’s not a political book, reaching far deeper, but the point is that the Karmapa represents the first Tibetan lineage holder I’ve come across whose mind seems fully at home in the ecological View, who sees our predicament and understands that there is no room anymore for any kind of duality between personal practice and practice for our Earth and for the world.

The talks in this book in fact came out of meetings with American college students. It’s funny to remember too: back in 2006 I participated in a week-long program with the great Tsoknyi Rinpoche, and one of the things he said in one of the question-and-answer sessions was that powerful teachers manifest and develop in particular ways in the world in part due to our aspirations, so that if, for example, we yearn hard enough for “an ecology buddha” (his words), someone who will be of special benefit in this way, we might get one. And it was around this time, in fact, that the 17th Karmapa began to come into his own distinctive voice as it were.

I remember hearing somewhere also that Thrangu Rinpoche, his personal tutor, said of him around this time that he’d thoroughly mastered everything he had to teach him. And within Tibetan buddhism this is an extraordinary thing to say of someone of that age, given the immensity and depth of philosophical learning on the one hand, and actual practices on the other.

My feeling, and that of many others, is that the 17th Karmapa may well become a world leader in the decades to come, comparable to the Dalai Lama today. Judging by this book, which I am about halfway through now, he has much to say that we desperately need to hear and work with.

climate change: an elemental view

Brendan Kelly, an acupuncturist and herbalist, also writes on Chinese medicine and is completing a book on climate change from this perspective. His approach demonstrates how necessary an elemental/energetic view is in confronting the multi-faceted challenges we face.


Our culture looks to science-technology to solve more-or-less everything, but the very expectations and attitudes we bring to problem-solving can also contribute to the mess. What Chinese medicine brings is an ancient and deep way of seeing, one which recognizes complete interdependence at all levels of our experience, inner and outer. So normally we think: climate, ah, “outer,” and ask technology to fix all such “external” problems. Isolate something we can improve, and pretty much ignore everything else.

The trouble is that this “everything else” is always, inherently, inseparable from what we’ve extracted from it, and there’s nothing we can do about that. So solving deep-rooted problems means solving them, well, deep-rootedly, and with big vision.

Western medicine, too, has a strong reductionist tendency. It thinks in terms of disease – analyzing down to symptoms deemed treatable (often succeeding in doing so very powerfully). Chinese medicine on the other hand always sees through the lens of health, health as an ever-fluctuating harmony subject to various kinds of imbalance. The body has an innate kind of intelligence, and so do ecosystems. They are always seeking balance, and our intentions and actions can either help or hinder this process.


So generally speaking Western medicine treats conditions discretely, whereas the Chinese approach is to look for the deeper level of energetic or elemental imbalance which is the true origin. It thus is always relating to causes and conditions as well as symptoms, and treating in such a way as to avoid the creation of further imbalances in the future (the “side effects” that pretty much inherently bedevil Western-style pharmacology).

Brendan’s approach in this article is to look at climate change as a symptom of our collective body in the same way he looks at symptoms of the individual body in the clinic. One of the things he sees, on multiple levels, is heightened yang energy and a depletion of yin. We are overheated internally – individually and collectively – and now our earth too is quite literally overheating.

We value speed, power, novelty, and frenetic activity. We devalue simplicity, stillness, nourishment, contemplation and openness. Our minds and bodies are frantically multitasking and all the media we are immersed in has made it much harder to contact space in our lives.

In Chinese thought when a situation is out of balance too far and for too long there comes a point when it begins to right itself, one way or another. Our choice is whether that way will be directed by us, or imposed upon us.

The aspect here that interests me the most is the understanding that in attempting to reverse our course we cannot rely on the same basic energetic approach that got us here in the first place. We haven’t learned this lesson, however. We still think cleverer technology – one magic bullet after another – can do it all for us, that we won’t have to change our basic orientation to the physical world, the elements, ourselves, each other. But we will. Among other things, we’re really, truly, going to have to learn how to sloooooow … dowwwnnnn…