In praise of otherness

The bush stone curlew is a bird like no other – none that I’ve encountered. Not colourful, like many other Australian birds, not especially pretty or graceful, not outstanding in any discernible way. What it lacks in superficial charm it makes up for in a kind of strange, engaging presence.

You first hear its cry – a sharp, mournful “wee-loo” as night sets. Then, if you are lucky as I was recently to be in an open-sided tent kitchen in the northern Australian bush, the curlew appears, almost on cue at about 7 o’clock, when dinner is ready.

A surprisingly large bird – a kind of mini-stork – it materialises out of the dark on hesitant, quiet feet. A grey and pale-coloured body with black streaks ends in an implausible short beak and big, doleful eyes. It slowly walked the perimeter of the kitchen, looking in for any scraps it would no doubt snaffle once the humans had finished and left.

Every night when I cooked, the siren of the bush stone curlew announced its presence somewhere in the she-oak scrub nearby. Then came the sight of the bird and its cautious long-legged stepping round the outside of the kitchen, its eyes, as if painted onto the body, always still.

I was reminded of the curlew when I came across a newspaper review of a book called Birds and People, by Mark Cocker and David Tipling. The book examines the relationship between birds and people, exploring the wonder birds have held for us over the millennia, the power of certain birds in our imagination, as well as the ways we have used and abused many species. One salient quote is mentioned: “Birds dwell at the heart of the human experience, furnishing us with an imaginative and symbolic resource that is as limitless as their fund of flesh and feathers.”

I mused on that quote and thought of the bush stone curlew. I first saw the bird only recently and I know practically nothing about it, but its strangeness and otherness were what struck me most. Perhaps the story of the curlew appears in local Aboriginal myth. Maybe its habits are well known to ornithologists, and ecologists have mapped out its role in the local environment. But I would wager that no matter how familiar you are with it, the bird would still be strange and other.

There’s something that we need to remind ourselves often in our inquisitive Western culture: the more we know, the greater the mystery. That is, as our understanding of reality grows, so too in proportion grows that which is unknown. It’s like opening the door to a room and noticing that there’s a door at the far end of it; opening that door reveals another room with a door, which opens into yet another ... and so on. At some point, the realisation dawns that there is a never-ending process of unfoldment going on attended by mystery, an uncertainty not only about what awaits behind the next door, but the meaning of the process itself.

An experience of otherness can be deeply humbling. Birds do indeed “dwell at the heart of human experience”, we have evolved with them and share a common ancestor many millions of years ago, but they are also other. They are another life form that exists in its own right independent of our needs and whatever uses we may want from them. An important paradox lies here: though all life is one, it is also multiple. Though at certain times and in certain states of consciousness we can experience the oneness of life, we must never lose sight of the various forms it can take, of the amazing multiplicity of vessels in which it is carried.

This is important because our culture has become intensely human-centred. Empowered by science and technology, we believe we control our destiny and that all other life should serve us. We are the masters of planet Earth. In ages past we were much more attuned to mystery – humble before the awesome nature of the divine and its manifestations all around us. Whether it was God or multiple gods or sacred groves, rocks or animals, we existed in relationship with other powerful beings or energies. Our own power was kept in some state of balance. Now, there seems no limit to the human capacity for mastery and domination.

The falsehood of absolute human power has become increasingly apparent in recent decades as we destroy life on Earth through rampant industrialisation, overpopulation and overconsumption; the more mastery we attain the more tenuous existence on the planet becomes, including for our own species. The truth is that we are not in control and never will be – the ultimate nature of power is quite beyond the human. If we are to live in balance, we must rediscover otherness as a dynamic reality in the universe. That means an acceptance of the unknown and the unknowable as a constant presence in human affairs and in everything. It also means a relationship of respect with that otherness.

I think again of that peculiar bird of the night, the bush stone curlew. In some sense it can never be known, never adequately categorised or catalogued, and perhaps never fully appreciated unless with an openness to mystery. But then, the same could be said for all that is best in life.

The revolutionary

I remember, I remember when my world was hardly grown,
The daughter of a dead, dull king ascended to the throne.
Though I was but a lad at school I saw it all with scorn,
The solemn, sacred emptiness, the monumental yawn ...

"On Her Silver Jubilee" by Leon Rosselson

The advantage of accumulating possessions over the years is that, when the time comes to sort through everything you have, certain long-forgotten gems are rediscovered. I made such a find the other day among a collection of old audio cassettes (yes, such things once existed) I was preparing to throw out. On one of them was the song “On Her Silver Jubilee” by the British folk musician Leon Rosselson.

The song is simply composed but brilliantly written, a scalding attack on the British monarchy moving between parody and irony and laced with disgust. Rosselson sings: Oh the magic of the monarchy, the mystery sublime/Growing gracefully and effortlessly richer all the time and The monarch walked her corgis behind the palace wall/Never once betraying what she felt or if she felt at all. He attacks the fawning of the press: The slime exuding daily from the sycophantic slugs and the nobility and high officials associated with royalty: All the swarms of bloated blowflies the majestic turd sustains. In the chorus, the Queen’s ordinariness, beyond all the hype and sycophancy, is made plain: She’s as poised as a picture, she’s a sight for all to see/With a glass cage around her on her silver jubilee/With a glass cage around her she feels free.

The song is, to my mind, a fairly potent distillation of what may be called the revolutionary spirit. It’s something that has been present, at least in Western culture, for more than 2000 years, perhaps originating with Spartacus’ slave revolt against Rome. It is an attitude of opposition to the fundamental structures of a society, a radical rejection of its basic tenets, its cherished ideals, values and priorities. Where the reformer seeks to replace one ruler with another, the revolutionary wants to overthrow the system that underpins the rulership. The aim of the revolutionary is systemic not piecemeal change.

And Rosselson’s song provides one of the defining features of the revolutionary: the ability to see and expose the truth of corrupt systems, to declare forthrightly that “the emperor has no clothes”. When most people are happy to accept the norms of the system, the revolutionary is defined by talking truth to power. The message is a shattering one of the reality of the situation.

The revolutionary appeared when the Western mind took on a certain amount of dualism. When monotheism arrived, in the form of the Zoroastrian and Jewish faiths, the absolute goodness of the universal God was balanced by an opposing force bent on destruction. The archetypal revolutionary was born – Satan. The one-sided bias of the Judeo-Christian tradition towards “goodness” and “light”, its inability to accept and integrate the dark side of human nature, meant violent upheaval and revolution were inevitable.

Once the vitality of the all-embracing Church of medieval times began to wane, revolution gained force and momentum. First and foremost, the Reformation tipped the old certainties of the Western world upside down; an incredibly wrenching upheaval, it was followed by decades of war between Catholics and Protestants. Then came revolution and civil war in England in the 17th century, the American and French revolutions in the 18th century, the Napoleonic wars and uprooting of the old monarchical order across Europe, the revolutionary wildfires of 1830 and 1848, the national liberation wars in Latin America and Haiti, the Paris Commune of 1871. And in the 20th century the scale of conflict increased dramatically, with revolutions and wars of global significance unleashing unprecedented levels of destruction and suffering.

Notwithstanding the romanticism that is attached to some revolutions and revolutionaries, systemic upheaval in recent centuries has not necessarily been about creating a better and more just world. Rather, the function of revolution has been to clear out the old and decaying structures and to bring a new balance and order. The revolutionary is a psychically necessary figure under any system that rigidly believes it is right and true. When a society is unable to reinvent itself as it needs, to revivify itself through the creative use of its potential, but continues upon an outworn track, the revolutionary is present as a marker for the future. He or she is necessary balance.

One of the more celebrated revolutionaries of the 20th century, Ernesto “Che” Guevara, said “the revolutionary is motivated by great feelings of love”. In this he marked a challenge for anyone under the power of the revolutionary archetype: love has to be at the core of their actions. The revolutionary’s oppositional stance means they are vulnerable to be captured by negativity and hatred. If the sweeping away of the old order is not to descend into a maelstrom of violence and destruction, as has repeatedly occurred through history, vision and action to create new forms has to be part of the revolutionary drive. The revolutionary is then as much a creator as he or she is a destroyer, helping to release and feed society’s generative tendencies. The new way is born and develops while the old is still in process, ripening until the time comes for it to take over organically.

As humanity evolves, there will be less need for the revolutionary. Conflict will still be present, but in the form of creative tension to spark the new into life and not in the manner of warfare. It all depends on how much self-knowledge we can bring to every human endeavour and how much goodwill – or love – we can muster. Eventually, though perhaps still some way into the future, the grace-filled evolutionary will carry as much power as the incendiary revolutionary once wielded.

The dark season

Like many people, I struggle in winter. Darkness finds us too early and lingers too late – on some days you wake in darkness, leave for work in darkness, return home in darkness. The cold and rattling wind restrict forays outdoors and force you back inside. An emotional gloominess sets in that seems to parallel nature’s own temperament.

In certain countries in winter, depression is a real problem. People drink to escape the reality of the moment or withdraw into strange and musty corners. Traditionally, winter is the season when the dead return to speak to the living, when the veil between the worlds is thinnest. It’s the season of witches’ Sabbaths, rituals that honour the unfathomable mystery and dark, gestational powers of nature. It’s also the time for recognising beginnings, as winter is the lowest point at which the cycle turns towards new growth and life. Christmas is such a celebration of birth. In Greek myth, Persephone, the goddess of the dead, was also the goddess of the life-giving earth.

Myths and rituals exist to contain and channel the energies of the mind and body; to create meaning out of the conditions of life. They bind an individual to a group or community and, if based in wisdom, they expand consciousness to embrace a larger sphere of life.

Human energetic, psychological reality is not separate from nature. We are an expression of nature and therefore there is no hard, defining line where we end and everything else begins. Life consists of ceaseless waves of forms and patterns, shaping and reshaping without end. As this is reality, it is only logical that what is outside is reflected within. When nature is dark and brooding, we brood too. When the tenor of the season is energy turned inwards, gestation and dormancy, this tends to be our pattern also. The earth cold and forbidding finds us in a similar state.

Though we are a part of nature, human consciousness has evolved beyond instinct and so we are able to act in ways that are not symbiotic with everything else around us. In us, nature takes a giant leap forward beyond simple, pure being in itself, to being that is conscious of itself. That said, and despite the power games and illusions of our technological society, we are never outside nature. It affects us regardless of what actions we choose in its midst. For instance, if we are intensely creative in a dark, wintry period, our creations will have the character and flavour of the time; if we open and embrace in mid-winter, what we say yes to will be affected by the patterns of the season.

A mature apprehension of nature in our time rubs up against the older tendency to differentiate and create human systems that aim to be separate from the natural world. We create vast “artificial” environments where nature is ordered and under our control. By doing this, we also tame and make artificial our own natures, subjecting the very depths of ourselves to human will. This is hugely problematic because human will only operates within the larger will of nature. We become out-of-step with ourselves and the life of the planet.

The vast industrial civilisation that is consuming the Earth runs to a 24/7 rhythm. Its ideal is that all of us are “switched on” and available, as consumers and workers, all of the time. It pays little heed to emotional ups and downs, to seasons, to the cycles of nature. And where it does, its aim is to exploit for private gain. In its vision humans are mere ciphers, mere servants for the only god it recognises, greed.

Our society demands a kind of flat, routine consciousness that lacks self-knowledge and subtle appreciation of what it means to be human. Opening to ourselves means opening to nature. Why should we not, in the depths of winter, work less? Or have more time with family and friends? Why not create spaces and opportunities for introspection, for individual and group self-analysis? Or support quiet, indoor healing? Could there be room again for rituals that celebrate and nurture the creative powers of the dark?

To be sure, there has been a revival of interest in recent times in ritual and creating meaningful connection with nature. This has often taken a neo-pagan or New Age character. I was privileged once to take part in a winter solstice observation inspired by the traditional Celtic festival, Samhain. In the conscious spiritual connection of human with nature through ritual, a mutual reinforcement occurs. We are enriched and revivified by integrating ourselves back to the source of our being, the earth, while nature is stimulated and enhanced in the creative potential of the evolving human.

The allure of the phone

I’m in awe of mobile phones. My fascination, after many years of observation, is undiminished. 

Riding on public transport, I watch the way that so many people are transfixed by their smart phones: scrolling through their emails, checking news headlines, playing games, looking at photos, listening to music. Sometimes it seems at least half the people on my tram are tuned into their phone, held in a bubble, encapsulated in another world. A chattering couple who get on the tram fall silent as each of them whips out a phone and is mesmerised. The phone is like Mandrake the magician, a snake charmer.

I’m bothered by this; it irks me that people are so slavishly captured by a technology, and that much of the content that pours out of it is, to put it bluntly, crap. Recently I was standing in a tram next to a young man who was with a young woman. Both were intently engaged at their smart phones. Their only exchange in 10 minutes was when the man showed the woman a picture on his phone of “a fat streaker” at a rugby league game. This is what our civilisation has reached in its glorious advancement over thousands of years, the apogee of the progress of liberal ideas, education and democracy: peering at fat streakers and rifling through Facebook status updates.

The truth is that civilisation has always dragged a long tail behind it, a shadow it has never cast off. The ancient Greeks, the Western cultural pioneers, were dependent on slaves and in constant tribal warfare with each other; the Romans, who kept the torch of Greece aflame, subjugated and enslaved entire peoples; Christianity repressed women and the body and persecuted minorities and heretics; technical progress and the colonisation of the “New World” resulted in the genocide of Indigenous people; the industrial revolution meant the pillaging of nature and the transformation of agrarian lifestyles to wage slavery; the contemporary globalised world has come at the price of two world wars, an enormous rich-poor divide and an accelerated plundering of the Earth’s natural resources. All progress has come at a cost and fuelled a corresponding shadow.

Modern technology, as much as it aims to improve peoples’ lives, feeds that very shadow. Perhaps we have reached the point at which we need to reckon with all the implications of our actions, with the fullness of what it means to be human, to face the shadow squarely and honestly. The stakes couldn’t get any bigger – in our time, it is the very survival of life on the planet that is the issue. 

There’s a certain liberation of consciousness that’s required in this undertaking. The aura of the mobile phone is created by the human physical availability for stimulation – our complex brains and nervous systems respond to the complex stimulations technology provides. Stimulation creates distraction from the dull vacuity of modern life, from the spiritual emptiness of the work-consumption routine, from individual isolation and lack of warm social interaction, and from the sensory poverty of urban environments. American hip-hop band the Disposable Heroes of Hiphoprisy once famously described television as a “cathode ray nipple”. In that sense, smart phones are like small, portable TVs. 

The spell cast on individuals by mobile phones is itself part of a much bigger “spell” of collective psyche. When one person performs an act of some kind it has a certain resonance, but when that act enters into the general psyche its power is magnified immeasurably. Humans are at one level herd animals and respond to group dynamics – when others around me are playing with their phones, I feel an urge to do so as well. Most people most of the time are in step with a kind of mass agglomeration of beliefs, morals, thoughts, prejudices, fears, desires etc. that have evolved over the millennia. Within this, each individual has little differentiation or meaning, being simply minute threads in a vast and wide weave of social fabric. By following the conscious and unconscious norms, a person fulfils the general direction of their society. 

Human history has been changed radically and immensely by individuals who have dared to step out of collective norms – the Buddha, Jesus and Muhammad are just three examples – and human evolution is dependent on rupture and disjunction that lead to new, more enlightened ways of life.

In our time undifferentiated mass consciousness is immensely problematic because media and advertising, through communications technology, create powerful currents of suggestion with little aim other than the perpetuation of consumption and self-interest. The vortex of “spin” that envelops much of our culture makes it harder for us to face reality and take the difficult collective choices to heal and liberate our world.

Mass consciousness is also extremely dangerous from a planetary ecological point of view. The human footprint on Earth is enormous and it continues to grow because en masse we blindly follow along the old, rutted paths of convention; we perpetuate without discernment thought patterns and instincts that are not helpful for life on the planet. What would happen if we put a limit on the human population and decided that other species had as much reason to exist as we did? What immense changes would be set in play if we looked up from our own biological necessity and basked in the beauty of all life?

To hold a mobile phone in your hand is to be in the presence of a technology created by human minds, with all that entails. If the phone has an addictive quality it is because in some part of us our being is diminished. Like cigarettes, the habit can be kicked, but it requires a broader, fuller opening to the possibilities of life.     

Shifting ways of the psyche

What makes consciousness change?

I ask this question after having decided, with much deliberation and angst over a long time, to move out of the flat I’ve been renting for five years. It’s expensive nowadays to live on your own in the inner neighbourhoods of a large city but I value my space, and so had been balking at the prospect of moving out to share with others. I also know that in some ways it is emotionally easier to live on your own.  A hefty increase in rent and a meaningful conversation with a friend suddenly turned the tide in my mind: next month I will do the obligatory cleaning, turn the key in the lock and say goodbye to the flat.

And so, what brings about a change when for months or years we toss and turn without resolution, beating our heads against an impasse?

Consciousness rests on the shifting tectonic plates of the unconscious which, as Carl Jung pointed out, is a vast reserve of impulses and energies beyond the threshold of the conscious mind. The psyche consists of myriad relationships between consciousness and the unconscious – where consciousness moves one way, the unconscious responds, and vice versa.  We can see this, for instance, in the way that dreams and fantasies compensate for attitudes and realities that exist in the conscious world, ensuring that there is an overall psychic balance.

Though consciousness and the unconscious are in constant relationship, it is our ability to become aware of this that is crucial. The more insight we bring into our lives, the more light we shed into dark corners, the more vital and energised is the relationship between consciousness and the unconscious. It’s not a matter of expelling the dark, but rather allowing it to be in a healthy relationship with the facts of the created world, or mediating it for the greater good of life.  

Consciousness can benefit immensely from this relationship: it brings meaning and depth to life. As an example, a person may spend years changing careers until they find something that truly suits them, which is the correct alignment with energies moving deep inside. Or the ending or beginning of a personal relationship can mean previously blocked channels are opened, benefitting life. When the inner world is drawn into greater harmony with the outer world, a developmental leap occurs individually and collectively.

Jung and other depth psychologists after him have pointed out that human consciousness developed over millennia from the unconscious natural state of instinct, and the unconscious is still very much with us. Religions helped to channel and refine inner energies to create living cosmologies in which consciousness and the unconscious coalesced. The world was rich with unseen forces, spirit and meaning. In the past few centuries in the West, however, Christianity has increasingly lost relevance and atrophied. The decline of religion and triumph of materialist secularism has meant that in our society consciousness is privileged and stands apart from the unconscious. Banished from a full life in our world, unconscious energies bubble and seethe below the surface, affecting us in ways of which we are largely unaware.

I think there is an evolutionary imperative in bringing the unconscious back into a healthy relationship with consciousness.  The ascendency of human reason and the independent ego has meant unprecedented mastery over our material conditions, but it has come at a frightful cost. We are destroying life on our planet not because of a deficiency in reason, but because we are not fully awake to the unconscious drives and forces that motivate us. Greed and the drive to power are dominant in our society even as we continue to think of ourselves as civilised, sophisticated and technically progressive.

When we face any situation in our lives, we bring to it the energies that are at play inside us – our full personality is a dynamic amalgam of conscious and unconscious. The unconscious is along for the ride no matter what we do, and so it is vital to be aware of it. When a dilemma appears, such as the one I have faced with my living circumstances, the unconscious is part of the solution. I might think about a problem for a long time, talking with friends or family about it; I may take certain steps like attending a few share house interviews or driving to some suburbs to ascertain what it would be like to live there – every conscious action stirs the energies of the unconscious and in turn propels it to affect consciousness. The information that is gathered in the conscious mind from such a process is heavily inlaid with unconscious energy.

A resolution arrives because a transformation has occurred in which consciousness and the unconscious are aligned. When there is no alignment the potential exists for destructive behaviour: if consciousness attempts to force a resolution or, conversely, if it is too weak or fragile before potent inner drives. Blocked conscious attitudes can lead to the damming of unconscious energy, forcing it to spill outwards. Alcoholism and other addictions are consequences when inner energy cannot find adequate, meaningful expression in the conscious world.

The key is to maintain healthy channels between consciousness and the unconscious, to make sure there is a vibrant flow both ways. Psychology has developed many methods for self-analysis and self-knowledge, including ways to interpret and work with dreams and fantasies. Eastern religions and philosophies offer profound help through such means as meditation and yoga. The arts are a channel for conveying the unconscious. And finally, and perhaps most importantly, ritual and ceremony acts as a conscious-unconscious bridge. Ultimately, all life is a dance of mystery in which opposing forces interact, shaping and reshaping each other, meeting in union and opposition, transcending and being reborn anew.

End of nature?

American environmentalist Bill McKibben recently finished a speaking tour in Australia, lecturing to packed theatres in Melbourne and Sydney and doing an assortment of media engagements.

McKibben wrote The End of Nature, one of the seminal books of the environment movement, in the 1980s. He’s learned, passionate and inspiring. His message, much like that of Al Gore in The Inconvenient Truth, is that humanity is leading the planet down the path of catastrophe unless there is a great shift away from fossil fuels towards an economy powered by renewable energy.

McKibben founded 350.org, a worldwide group that is campaigning against carbon pollution and the coal, oil and gas industries, and for an ecologically balanced future. I applaud his work and that of the environment movement generally, even as I think the movement could benefit from a wider perspective that is not so bound to the old world view dominated by modern science and technology.

I once heard Australian academic David Tacey say something like: “Environmentalists are appealing to people’s conscience, when what is needed is a change in consciousness.” By that, Tacey was saying that saving the planet requires a fundamental shift in perspective towards an awareness in which we see ourselves as part of nature, not separate from it. According to Tacey, our materialist culture, sprung from the Scientific Revolution and the Enlightenment, cannot solve today’s ecological problems. That’s because humanity’s perceived independence from nature and our dominance and control of it are central to the Enlightenment world view, and you cannot fix something with the very tools that caused the problem in the first place.  

While Tacey is right, I believe groups like 350.org implicitly lead towards the new consciousness to which he refers. That’s because they are aligned to something that teachers of mine have described as “the will to good”. This is the fundamental propensity towards life – its development and furtherance. The will to good is the energy that propels the work of spirit in the world and it’s connected intimately to the zeitgeist or spirit of the time. The spirit of our time is shifting towards a culture of connection, oneness and integration with nature, a culture with strong feminine energy in which we don’t abandon the lessons of the past but move beyond the narrow and ego-centred materialism that’s been our lot for some time.     

That said, I think there is a need for greater understanding within movements for change of the implications of their work, so as to better facilitate the new dawning consciousness. For example, the desire for human civilisation to shift to renewable energy is problematic unless we take into account our overall footprint on the planet. That means tackling the difficult issues of consumption, economic growth, industrialisation and population. In the old paradigm of separation from nature, humanity stands apart and looks objectively at “the natural world”. Nature is an “other” with which we have no intrinsic life bonds and that we can attempt to manage or “fix”. Ecological consciousness requires us to be fully present “in” nature, to realise that we are an expression of life on the planet and that everything we do must be aligned in accordance with life. Fundamentally, we have to return to balance.  

There is a mistake in the environment movement, I believe, in its continuing emphasis on reason. Appeals to reason are continually made for governments to change their policies and individuals to change their behaviour: if we don’t, it is said, the consequences will be dire. The truth is that if humanity acted on the basis of what is right and sensible, we would have changed direction a long time ago and be living a far different reality. Psychology right back to Freud at the start of the 20^th century established that conscious reason constituted only a small part of the psyche, the bulk of people’s motivations coming from a vast unconscious reservoir of emotions, urges and desires. Humans are largely non-rational beings, and environmentalism needs to acknowledge this.

Despite its current close connection with science, the environment movement is at heart a romantic movement. The kind of science that emerges in the new consciousness will be holistic and far more sophisticated and evolved than the modern, mechanistic version of it that still holds in the popular mind. Separative masculine objectivity will not support action to protect and repair the planet – we need to build an emotional connection with nature. That means an experience of oneness, of direct communion and active being in nature, of getting to know its cycles and myriad processes in our lives. As we become fully present in nature, fully alive in it and it fully alive in us, so human society radically changes. When we find meaning in nature and our systems change accordingly, human society itself becomes less alienated, more connected and meaningful. 

I think one other consideration is important in moving to an ecological consciousness, and that is process. Among people who are sensitive and aware, the environmental crisis is increasingly leading to grief and despair. The public appeals to “act now before it’s too late” that have been around since the 1970s are starting to be replaced by an acceptance that it is, in some sense, “too late”. Catastrophic weather is occurring and sea levels are on the rise. The Earth will warm to a dangerous degree, and it is rather the most extreme levels of danger that are now to be avoided.  A sense of failure is creeping in among those who for years have fought for the environment, a feeling that life on the planet will be changed irreversibly for the worse.

There’s a goal orientation at work here. On the level of individual psychology, goals can be useful and important in a person’s life, but they are ultimately meaningless. What’s important is what is learnt and what changes along the way to the goal, not whether the goal is achieved; it’s the process that counts. So too in a collective sense: even when the goal is as huge as saving the planet, the meaning is in the process and not the destination. There are immeasurable benefits when we direct ourselves towards furthering the cause of life, even if our tangible goals are not reached. Ultimately, we can’t fully measure the effects of our actions as they ripple outwards in time and space, in material and non-material dimensions. The planet may indeed become mostly uninhabitable, but this will be merely yet another phase in its long history; eventually, slowly but inevitably, new life will emerge in the truly breathtaking evolution of this beautiful rock, the Earth. 

After the deluge

They come to stare at their creek,
once a genial trickle
now a coffee-brown tide
slushing, sliding,
lifting the earth's detritus, spinning
it down to some inconceivable end.

They stare mute at the flooded pathways,
the leveled reeds, the battered trees,
the way the bulge has taken out bends,
flattened the world.
Only the playful ducks have a sense of humour.

The old man in the ark, he too saw the tide rising, he too could not comprehend despite God's insistent words. Pushing the rump of the nearest hyena he fingered the latch shut. The door was closed and the watery chaos would do its will.