Ecological Conversion Quotes

We are talking only to ourselves. We are not talking to the rivers, we are not listening to the wind and stars. We have broken the great conversation. By breaking that conversation we have shattered the universe. All the disasters that are happening now are a consequence of that spiritual “autism.

Animism is the way humanity has been deeply connected to the land and its seasonal cycles for millennia, in rapport and conversation with the animals, plants, elements, Ancestors and earth spirits. The opposite of animism is the “cult of the individual” so celebrated in modern society, and the loss of the animist worldview is at the root of our spiritual disconnect and looming ecological crisis. Human beings are just one strand woven into the complex systems of Earth Community, and the animistic perspective is fundamental to the paradigm shift, and the recovery of our own ancestral wisdom.

If you believe in the lone genius myth, creativity is an antisocial act, performed by only a few great figures — mostly dead men with names like Mozart, Einstein, or Picasso. The rest of us are left to stand around and gawk in awe at their achievements. Under the "scenius" model, great ideas are often birthed by a group of creative individuals — artists, curators, thinkers, theorists, and other tastemakers — who make up an “ecology of talent.” Being a valuable part of a scenius is not necessarily about how smart or talented you are, but about what you have to contribute—the ideas you share, the quality of the connections you make, and the conversations you start. If we forget about genius and think more about how we can nurture and contribute to a scenius, we can adjust our own expectations and the expectations of the worlds we want to accept us. We can stop asking what others can do for us, and start asking what we can do for others. Think about what you want to learn, and make a commitment to learning it in front of others. Find a scenius, pay attention to what others are sharing, and then start taking note of what they’re not sharing. Be on the lookout for voids that you can fill with your own efforts, no matter how bad they are at first. . . . Share what you love, and the people who love the same things will find you.

Our deep irrational feelings of death anxiety have been attributed to multiple sources. In part, they may arise from evolved self-protection mechanisms or survival responses of being a victim of predators. They might, conversely, stem from unconscious fear (or guilt) of retribution resulting from our own acts of harming or predation. According to existential psychologists, the most powerful form of death anxiety comes from our general ability to anticipate the future, coupled with conscious anticipation of inevitable personal demise.

Where does a girl who’s lost her religion go to find meaning? What replaces the hole that faith, cast off, leaves behind? Until her conversation with Hilde, Stacey had had no conception of how deep and aching this chasm inside herself was. Before that strange confluence of Hilde and Gaia she’d never really considered herself as part of any ecological system, and this came to astonish her later. How people walk through their lives nearly in a coma, unaware of the physical substrate that surrounds them.

A huge shift in consciousness is underway in our time. A sea change from the “I and it” marketplace conception of the world to an “I and thou” sense of communal identity. Joanna Macy describes it as a “Great Turning” an ecological revolution widening our awareness of the intricate web that connects us. Teilhard de Chardin called it an evolution of consciousness, an emergence of the “planetization” of humankind. We have to think now like a planet, not like separate individuals. We need a “psyche the size of the earth,” James Hillman says, “the greater part of the souls lies outside the body.

There already exists the electronic capability for the tracking of individual behavior by centralized networks of surveillance and record-keeping computers. It is highly probable that the conversion to nuclear energy production will provide precisely those basic material conditions most appropriate for using the power of the computer to establish a new and enduring form of despotism. Only by decentralizing our basic mode of energy production—by breaking the cartels that monopolize the present system of energy production and by creating new decentralized forms of energy technology—can we restore the ecological and cultural configuration that led to the emergence of political democracy in Europe.

It seems like an indulgence to take the time to cultivate mindfulness when so much is being lost. But this is the tension - to find a considered way of acting not based on reaction. Building a different kind of sanity requires a stable base for careful action. It means being willing to know all the dimensions of the reality of destruction, being willing to breathe with the tension of emotional response, being willing to cultivate tolerance for unresolved conflict. This nonverbal form of ethical deliberation depends on the careful work of paying attention to the whole thing. Meditating, walking slowly, calming the mind by centering on the breath - these painstaking, deliberate practices increase the odds for acting intelligently in the midst of crisis.

THIS LONG SPECULATION about the fate of modern man is a simplified, perhaps simplistic, overview of a problem not exclusive to any single nation or people or style of governance. All people, every culture, every country, now face the same problematic future. To reconsider human destiny—and in doing so, to leave behind adolescent dreams of material wealth, and the quest for greater economic or military power, which already guide too much national policy—requires reassessing the biological reality that constrains H. sapiens. It requires “resituating man in an ecological reality.” It requires addressing inutility—the biological cost to the ecosystems that sustain him—of much of mankind's vaunted technology. Whether the world we've made is not a good one for our progeny—asking ourselves about the specific identity of the horseman gathering on our horizon and what measures we need to take to protect ourselves—requires a highly unusual kind of discourse, a worldwide conversation in which the voices of government and those with an economic stake in any particular outcome are asked, I think, to listen, not speak. The conversation has to be fearlessly honest, informed, courageous, and deferential, one not guided by concepts that now seems both outdated and dangerous—the primacy of the nation-state, for example; the inevitability of large-scale capitalism; the unilateral authority of any religious vision; the urge to collapse all mystery into one meaning, one codification, one destiny." Horizon

Permaculture attempts to find solutions in cultural and ecological systems rather than technology. The environmentalist adage that technological solutions breed new technological problems has proven true. The converse can be true of ecological solutions. Thoughtful application of ecological design for problem solving can set in motion regeneration of soil, watersheds and local ecosystems that in turn help heal regional and global environments. It is easy to forget that everything is connected.

The land eschews parameters & ghosts find firmament.

The sky is scythe into rain. Another name for the flesh.

To me, an experiment is a kind of conversation with plants: I have a question for them, but since we don’t speak the same language, I can’t ask them directly and they won’t answer verbally. But plants can be eloquent in their physical responses and behaviors. Plants answer questions by the way they live, by their responses to change; you just need to learn how to ask.

Increasingly, rather than render nighttime more accessible, we are instead risking its gradual elimination. Already, the heavens, our age-old source of awe and wonder, have been obscured by the glare of outdoor lighting. Only in remote spots can one still glimpse the grandeur of the Milky Way. Entire constellations have disappeared from sight, replaced by a blank sky. Conversely, the fanciful world of our dreams has grown more distant with the loss of segmented sleep and, with it, a better understanding of our inner selves. Certainly, it is not difficult to imagine a time when night, for all practical purposes, will have become day—truly a twenty-four/seven society in which traditional phases of time, from morning to midnight, have lost their original identities. ........... The residual beauty of the night sky, alternating cycles of darkness and light, and regular respites from the daily round of sights and sounds—all will be impaired by enhanced illumination. Ecological systems, with their own patterns of nocturnal life, will suffer immeasurably. With darkness diminished, opportunities for privacy, intimacy, and self-reflection will grow more scarce. Should that luminous day arrive, we stand to lose a vital element of our humanity—one as precious as it is timeless. That, in the depths of a dark night, should be a bracing prospect for any spent soul to contemplate.

Protein and the Story of the AGEs Advanced glycation end-products (AGEs) can do some serious damage, especially over time. An article in The Clinical Journal of the American Society of Nephrology makes several important points about protein and its relationship to many of the diseases of aging: • Human studies indicate that excess dietary protein promotes progressive kidney damage by increasing the AGE burden. • A prudent approach is to recommend that people with chronic kidney disease achieve the recommended dietary allowance of protein—0.8 g/kg per day, or about 10 percent of total caloric intake— with an emphasis on high-quality protein, low in AGEs. • Conversely, very low dietary protein intake may lead to malnutrition, especially in those with advanced chronic kidney disease. • The dietary AGE load can be minimized by consuming nonmeat proteins. • There are several culinary methods that reduce AGE formation during cooking—steaming, poaching, boiling, and stewing. Frying, broiling, or grilling should be avoided, as they promote AGE formation. • Limitation of dietary AGEs seems prudent in those with obesity, diabetes, and other risk factors for chronic kidney disease.i With the gradual onset of kidney failure, acidosis again ensues and will lead to all types of inflammation and metabolic abnormalities. The preceding recommendations for how to avoid turning a meal into AGEs should become a major agingmanagement technology for Baby Boomers everywhere. — Leonard Smith, M.D.

The whole concept of absolute individuals with absolute rights, and with a contractual power of forming fully defined external relations, has broken down. The human being is inseparable from its environment in each occasion of its existence. The environment which the occasion inherits is immanent in it, and conversely it is immanent in the environment which it helps to transmit.28

I hoped that by facilitating a public conversation among stakeholders from various perspectives and placing environmental history at its core, all sides would come to view the issue as more complicated than they had yet acknowledged. History tells us that humans are deeply entangled within the ecological web we call the “natural world.” We ignore that truth at our peril. The trick is in learning to develop a sustainable relationship with the world in which we live, one that comprehends humans and nonhuman nature as interdependent members of the same community.

The point of celebrating Seasonal Moments, is not only the alignment of food production with place, but also the alignment of story with place – conversation with the awesome place in which we find ourselves: its terror and its beauty. Having grown up in the Southern Hemisphere with a Northern Hemisphere and Christian story of place – and one that used exclusively male metaphors, I knew a profound alienation from my place – that was personal, communal and ecological. The re-membering and creating of a Poetry that could express relationship with my Place – my self as a Place, and indeed as a Place (that is, of substance) and belonging in a Place - became an essential quest. It was a quest for new language in my heart and on my lips, to express sacred relationship with my place … and in my context, it did not yet exist. It is still only beginning.

The recent history of human population dynamics resembles the ‘boom-bust’ cycle of any other species introduced to a new habitat with abundant resources and no predators, therefore little negative feedback. [...] The population expands rapidly (exponentially), until it depletes essential resources and pollutes its habitat. Negative feedback (overcrowding, disease, starvation, resource scarcity/competition/conflict) then reasserts itself and the population crashes to a level at or below theoretical carrying capacity (it may go locally extinct). Some species populations, in simple habitats, cycle repeatedly through boom and bust phases. The height of the boom is called the ‘plague phase’ of such cycles. Hypothesis: Homo sapiens are currently approaching the peak of the plague phase of a one-off global population cycle and will crash because of depleted resources, habitat deterioration and psycho-social feedback, including possible war over remaining ‘assets,’ sometime in this century. (“But wait,” I hear you protest. “Humans are not just any other species. We’re smarter; we can plan ahead; we just won’t let this happen!” Perhaps, but what is the evidence so far that our leaders even recognize the problem?) [...] climate change is not the only existential threat confronting modern society. Indeed, we could initiate any number of conversations that end with the self-induced implosion of civilization and the loss of 50 per cent or even 90 per cent of humanity. And that places the global community in a particularly embarrassing predicament. Homo sapiens, that self-proclaimed most-intelligent-of-species, is facing a genuine, unprecedented, hydra-like ecological crisis, yet its political leaders, economic elites and sundry other messiahs of hope will not countenance a serious conversation about of any of its ghoulish heads. Climate change is perhaps the most aggressively visible head, yet despite decades of high-level talks — 33 in al — and several international agreements to turn things around, atmospheric CO2 and other GHG concentrations have more than doubled to over 37 billion tonnes and, with other GHG concentrations, are still rising at record rates.

Through the way it values - or does not - the finite resources of our planet, double entry [accounting] now has the potential to make or break life on the earth. We can continue to ignore the free gifts of nature in the accounts of our nations and corporations, and thereby continue to ruin the planet. Or we can begin to account for nature and make it thrive again. If numbers and money are the only language spoken in the global capitalist economy, then this is the language we must use. Accountants, remodelled as eco-accountants, can plan a central role in this conversation - and it is for this reason that Jonathan Watts wrote in 2010 that they may be the one last hope for life on earth. As he also pointed out, done badly, eco-accounting will mean the natural world is further 'commodified, priced, sliced and sold to the highest bidder'. But done well, it could reframe our values and transform the capitalist world in ways we are yet to imagine.

The living world is a constant conversion of one thing into another, leading to inexorable new growth.

democracy as we have known it is entering a perfect storm that threatens to obliterate politics as usual. To the extent that it is possible to have a strategy for such a storm, it clearly cannot be rational persuasion or the reiteration of scientific facts. (Only about ten percent of the American population is truly “attentive” and therefore even available for persuasion by such means; the situation elsewhere is better, but not by enough to alter the case.) To speak more generally, the problems created by instrumental rationality will not be solved by it, but rather with a vision of a nobler future that appeals to Pascal’s reasons of the heart—in other words, by something tantamount to religious conversion.

The problem of right relationship between God, man and the earth is moral before it is political or financial. As we look for ways to rebuild our political and economic order, the need for an “ecological conversion” should bring us first to worship and prayer. We are neither the masters of the universe nor its slaves. We learn that lesson in adoring our Creator and giving thanks constantly for the gift of his creation.

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