The Spiritual Effects of
Comprehending the Crisis
(This article was updated in August 2008)
The single most shocking thing that has happened to me on my journey to a full understanding of the World Problematique has been a thunderbolt recognition and acceptance of my own spirituality.
I'm 57 years old, the son of scientists. I'm a lifelong "strong atheist" in a family full of them - in fact my family boasts four unbroken generations of strong atheists, from my maternal grandparents down to my nieces. I have called myself a "hard-assed rationalist/reductionist", and all my life would have no truck nor trade with "spiritual" ideas.A couple of years ago I truly understood the calamity facing the world, in all its grim glory. Peak Oil, fish depletion, soil fertility depletion, fresh water depletion, Global Warming, ocean acidification, pervasive chemical pollution, the fragility and brittleness of the global economic system - and especially the genetic underpinnings of human behaviour that make it utterly impossible for us to respond to the crisis appropriately as a civilization or species. My conclusion is that humanity is facing an imminent, inevitable and irrevocable collapse, incorporating both a severe population dieoff and the loss of most of our technological civilization. This process has already started in various places and will be complete before the end of this century. The journey from here to there is going to be harder than any of us can imagine. This frankly apocalyptic conclusion is disputed by many and accepted by few. Nevertheless, in the face of the evidence I have been convinced of its truth.
As I travelled on my journey of investigation into the Problematique and the likely outcome, I realized I was going through the five stages of grieving as defined by Elizabeth Kubler-Ross. In a semi-satirical article about Peak Oil I defined the stages as follows:
It goes without saying that this is a very bleak perception. Notwithstanding the occasional rays of hope provided by the theories of resilience and adaptive cycles, it is enough to throw a Pope into despair. That was where I was stuck for many months. I had traversed Kubler-Ross' five stages and arrived at "acceptance". I asked myself "Now what?" but found no answer.
Very recently that all changed.
I'm still not sure exactly why or how, but I
realized that what was missing from my understanding of the universe,
and humanity was reverence. I have
always felt a sense of abstract scientific wonder when contemplating
and complexity of the universe, but had actively rejected any notion
of reverence or worship - probably due to the associations with
religions and their fundamentally anti-human, anti-nature dogmas. Of course it's one thing to feel wonder and to
recognize a need for reverence, but another thing entirely to shake off
the conditioning of decades and actually feel reverent. Many difficult
questions needed to be answered. Toward what do I feel
reverent? What is the significance of that feeling of reverence,
both to me and to the object of my reverence? Am I betraying a
fundamental tenet of my life, that there is nothing supernatural in the
universe? Might my reverence be erroneously interpreted as a
belief that there is
something supernatural in the universe?
As is so often the case, the spiritual transformation preceded my intellectual comprehension of it. All those questions above were answered, but more or less after the fact. I quickly realized that I was probably feeling a pantheistic sensation. When I went searching to confirm my suspicions, I found this description, which suited me perfectly:
Pantheism is above all a profoundly emotional response to Nature and the wider Universe. It accepts that these are the only reality that we can truly know, the only reality that truly matters, the only reality we have to relate to. They are the place we arose, the place we belong, the context of our daily lives. We are at home here.I also found this definition:
The word pantheism derives from the Greek words pan ('all') and theos ('God'). Thus pantheism means 'All is God'.
Pantheism is the religious belief that Nature is divine (God) and we humans are part of the One, interconnected whole. It is in realising our connection to the One Universe (Nature, God, Brahman, Tao, Space) that we find truth, spiritual fulfillment and solace. Pantheists usually deny the existence of a personal God (theism) and creationism (a separate God who created the world from nothing).
Further research revealed that I was in the pantheistic company of such luminaries as David Suzuki, James Lovelock, Albert Einstein, Stephen Hawking, Oscar Wilde, Mikhail Gorbachev, Sitting Bull, Henry David Thoreau, Carl Sagan, Albert Schweitzer, Georgia O'Keefe, Rachel Carson, Ralph Waldo Emerson and Giordano Bruno. With company like that, it's hard to feel marginal. The attraction of pantheism for environmentalists and ecologists like many reading this article is obvious.
Based on my experience, what may help a person fully come to terms with the looming cataclysm is for them to complete a three-level journey of understanding. First you need to accept intellectually that the crisis is real and in many ways final for humanity and many of our fellow species of plants and animals. Then you need to accept emotionally that the situation is irrevocable. Finally you need to come to a spiritual acceptance of our fate and the fate of the Earth Mother's other children, along with our role in creating that fate.
As soon as I realized that I needed to feel
reverence for nature and was able to summon a sense of the sacred in
earth and all its constituents, my lingering, intractable despair
suddenly vanished. What is, simply is. We
injured our Earth Mother grievously through our intentional but
actions. The best we can do now is to tell
her (or perhaps we are just telling ourselves) that we know we hurt
the hurt, will do as much as we can to put it right, and will do
everything in our power to ensure that it never happens again. This acknowledgment can reinforce a sense of our
accountability and focus us on our responsibility to act.
Update, August 2008
I've had some months now to further explore my nascent spirituality. Along the way I have had many remarkable experiences that have confirmed the validity of this shift in perspective.
I now realize that the feelings I describe above are more properly understood as Deep Ecology rather than pantheism. While I no longer identify my new world-view as pantheism, the perceptions it gave me are still the same. The principles of Deep Ecology are very similar to pantheism, though focussed explicitly on the natural world. Humanity is but one part of the web of life that embraces this planet. We are not above it, in the center of it or separate from it in any way. We have just the same inherent value as any other part of that web, no more and no less. We are a part of the web of life, not apart from it. We do have a responsibility to govern our actions because we can reason, but we are still subject to the same influences as any other species on Earth.
More personally important, however, has been the continuing development of my spiritual awareness. It began with a profound transformative experience though an organization called The Inner Journey. This experience was not so much an awakening as a stripping away of several layers of perceptual filters that had been keeping me from directly experiencing myself and my true relationship with the world I live in. The Inner Journey is based on a combination of Eastern philosophical and Western psychological techniques. The processes its founder has developed opened my understanding of how personal awareness and spiritual perceptions can work hand in hand to give us access to a truer understanding of ourselves and the world around us.
As I have continued the journey since that seminal experience, I have come to accept several spiritual principles that give meaning and hope to my actions:
© Copyright 2008, Paul ChefurkaThis article may be reproduced in whole or in part for the purpose of research, education or other fair use, provided the nature and character of the work is maintained and credit is given to the author by the inclusion in the reproduction of his name and/or an electronic link to the article on the author's web site. The right of commercial reproduction is reserved.