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Table of contents
- The Postcolonial Science and Technology Studies Reader
- Modern Environmentalist theory: toward an understanding of our relationship w/ nature
- Technonatures
- Passar bra ihop
Schumacher filled several pages of A Guide for the Perplexed with injunctions from the great religions that one must pursue the inner journey. I know this from family reunions in Ohio! I am not suggesting that we overlook the scores of thousands of ethnic Buddhists who are recent immigrants to the United States from Southeast Asia nor the many American-born Buddhist meditators.
I mean only that their numbers will probably always be comparatively small. A more practical way for postmodern religion to counter the emptiness of modern life would be to investigate, elevate, and promote the teachings and practices, inherent in every religious tradition, that further inner growth leading to wisdom. I disagree with Freud that Western religion is devoid of such possibilities, although one does find mostly hierarchically dictated rituals services with minimal personal involvement and some prescribed individual spiritual practices that are merely devotional in nature.
These observances have a soothing effect and periodically serve to block out the harshness of the modern world—and as such they should certainly not be banned—but religion should be more than a playpen.
The Postcolonial Science and Technology Studies Reader
What would the life of the person be like if we had postmodern religion in a Green society? First of all, every person would be encouraged to have a daily spiritual practice, which might be a period of reflection, or reading the Bible for a half-hour, or meditating, or performing various spiritual exercises of contemplation.
The purpose of the practice would be to cultivate wisdom, loving kindness, compassion for all living things, sympathetic joy, and equanimity a calm and balanced mind that does not react blindly to the words and deeds of others. Can you imagine going to work and encountering people all day long who were trying to apply the lessons and inspiration from their morning spiritual practice? In this vision most people would also meet once a month or even once a week with a small group of peers to discuss their spiritual practice and ways to put spiritual goals such as compassion and loving kindness into action in their community.
Lectures, group discussions, and one-to-one interviews could provide spiritual guidance, but most of the time would be quiet space, away from daily responsibilities, with time to nurture the inner life. Spiritual experience would not be limited to the morning practice or weekly church service or group meeting. In fact, it is an experiential contact with the deeper truth of life on Earth. What is perhaps the primary body parable occurs in the postorgasmic state.
It is true that both partners during the act of sexual union experience moments of oneness between themselves. It is after climax, however, if we focus our awareness instead of chattering or lighting up a cigarette, that women often experience a peaceful, expansive mindstate, an oceanic, free-floating sense of having no boundaries.
This mindstate is similar to a particular experience people strive for in meditation, and it reveals a teaching about the nature of being: boundaries, as modern physics has agreed, are arbitrary and relative. Oneness and interrelatedness are the deep reality. Most males, on the other hand, describe their postorgasmic state as a somewhat unpleasant time when they feel vulnerable and even fearful. Perhaps this response is merely a result of social conditioning in patriarchal culture.
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Perhaps in a postpatriarchal culture men would have fewer existential fears, would experience their postorgasmic state as positive, and would discover it to be a body parable. It has no function in reproduction. I do not expect a papal encyclical to be forthcoming on this spiritual experience, as the church fathers generally deny the existence of the clitoris altogether, insisting that God gave us our genitals strictly for purposes of procreation. Women merely smile at that—and perhaps God herself is chuckling.
How shall we relate to our context, the environment?
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- The Politics of Nature: Explorations in Green Political Theory?
In Lynn White, a professor of history at U. The disparity between Judeo-Christian religion and ecological wisdom is illustrated by the experience of a friend of mine who once lived in a seminary overlooking Lake Erie. He spent two years contemplating the suffering of Christ without ever noticing that Lake Erie was dying. Even when Catholic clergy speak today of St. It has nothing to do with Satan-worship. The cultural historian Thomas Berry has declared that we are entering a new era of human history, the Ecological, or Ecozoic, Age.
How could our religion reflect ecological wisdom and aid the desperately needed transformation of culture?
How many of us realize that the church sets Easter on the first Sunday after the first full moon after the Vernal Equinox and that most of the Jewish holy days are determined by a lunar calendar? Numerous symbols, rituals, and names in Jewish and Christian holy days have roots directly in the Nature-revering Old Religion.
Modern Environmentalist theory: toward an understanding of our relationship w/ nature
The list is a long one and should be cause for self-congratulation and celebration among Christians and Jews. Second, I hope the stewardship movement, which is gaining momentum in Catholic, Protestant, and Jewish circles, will continue to deepen its analyses and its field of action. I believe God is everything, say Shug. Everything that is or ever was or ever will be. My first step away from the old white man was trees. Then air.
Technonatures
Then birds. Then other people. But one day when I was sitting quiet and feeling like a motherless child, which I was, it come to me: the feeling of being part of everything, not separate at all. I knew that if I cut a tree, my arm would bleed. And I laughed and I cried and I run all around the house.
I knew just what it was. It sort of like you know what, she say, grinning and rubbing high up on my thigh. I am encouraged that a religion-based respect for Nature is showing up in numerous articles and books, especially books like The Spirit of the Earth , in which John Hart urges study of and respect for Native American religious perspectives on Nature because that is the indigenous tradition of our land and suggests compatibility between their religion and the Judeo-Christian tradition. Yet why is it that attention to loving and caring for Nature rarely makes it into the liturgy today?
Passar bra ihop
I recently came across a newspaper article by Harold Gilliam in the San Francisco Chronicle describing a magnificent ecological service that spanned twenty-four hours, beginning at sunrise on the Autumnal Equinox, and took place in Grace Cathedral, the Gothic cathedral on Nob Hill in San Francisco. At the sound of a bell and a conch shell the Episcopal Bishop of California opened the service:.
We are gathered here at sunrise to express our love and concern for the living waters of the Central Valley of California and for the burrowing owls, white-tailed kites, great blue herons, migratory waterfowl, willow trees, cord grass, water lilies, beaver, possum, striped bass, anchovies, and women, children, and men of the Great Family, who derive their life and spiritual sustenance from these waters.
Today we offer our concerns and prayers for the ascending health and spirit of these phenomena of life and their interwoven habitats and rights. The celebrants poured water from all the rivers of California into the baptismal font. Senator a totemic animal or plant from his or her region in order to accentuate the rights of our nonhuman Family members. I read the account with awe and then noticed with sadness that it was dated 17 October No subsequent ecological services took place in that church because a few influential members of the congregation pronounced it paganism.
How many species have been lost since then, how many tons of topsoil washed away, how many aquifers polluted—while we have failed to include Nature in our religion? Knowledge of Nature must precede respect and love for it. We could suggest practices such as the planting of trees on certain holy days. We could mention in the church bulletin ecological issues that are crucial to our community.
There is no end to what we could do to focus spiritually based awareness and action on saving the Great Web of Life. How shall we relate to other people? This last basic question has two parts: distinction by gender and then by other groups. Our lives are shaped to a great extent not by the differences between sexes but by the cultural response to those differences. Suffice it to say that the eminent mythologist Joseph Campbell once remarked that in all his decades of studying religious texts worldwide he had never encountered a more relentlessly misogynist book than the Old Testament.
Numerous Christian saints and theologians have continued the tradition. The results for traditional society of denying women education and opportunity have been an inestimable loss of talent, intelligence, and creativity. For women it has meant both structural and direct violence.
Of the former, Virginia Woolf observed that women under patriarchy are uncomfortable with themselves because they know society holds them in low esteem.