Joanna Macy Quotes

If the world is to be healed through human efforts, I am convinced it will be by ordinary people, people whose love for this life is even greater than their fear.

Joanna Macy writes that until we can grieve for our planet we cannot love it—grieving is a sign of spiritual health. But it is not enough to weep for our lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair.

The heart that breaks open can contain the whole universe.

To be alive in this beautiful, self-organizing universe -- to participate in the dance of life with senses to perceive it, lungs that breathe it, organs that draw nourishment from it -- is a wonder beyond words.

The heart tht breaks open can contain the whole universe.

Grace happens when we act with others on behalf of our world.

By refreshing our sense of belonging in the world, we widen the web of relationships that nourishes us and protects us from burnout.

The refusal to feel takes a heavy toll. Not only is there an impoverishment of our emotional and sensory life, flowers are dimmer and less fragrant, our loves less ecstaticâ but this psychic numbing also impedes our capacity to process and respond to information. The energy expended in pushing down despair is diverted from more creative uses, depleting the resilience and imagination needed for fresh visions and strategies.

In the face of impermanence and death, it takes courage to love the things of this world and to believe that praising them is our noblest calling.

The biggest gift you can give is to be absolutely present, and when you're worrying about whether you're hopeful or hopeless or pessimistic or optimistic, who cares? The main thing is that you're showing up, that you're here and that you're finding ever more capacity to love this world because it will not be healed without that. That was what is going to unleash our intelligence and our ingenuity and our solidarity for the healing of our world.

So now my prayer is this: You, my own deep soul, trust me. I will not betray you. My blood is alive with many voices telling me I am made of longing. — Rainer Maria Rilke, from “Dann bete du, wie es dich dieser Iehrt,” Rilke’s Book of Hours: Love Poems to God, trans. Anita Barrows and Joanna Macy (Riverhead Books, 1996)

That’s when I want you— you knower of my emptiness, you unspeaking partner to my sorrow— that’s when I need you, — Rainer Maria Rilke, from “Ich bin derselbe noch, der kniete,” Rilke’s Book of Hours: Love Poems to God, trans. Anita Barrows and Joanna Macy (Riverhead Books, 1996)

Of course, even when you see the world as a trap and posit a fundamental separation between liberation of self and transformation of society, you can still feel a compassionate impulse to help its suffering beings. In that case you tend to view the personal and the political in a sequential fashion. "I'll get enlightened first, and then I'll engage in social action." Those who are not engaged in spiritual pursuits put it differently: "I'll get my head straight first, I'll get psychoanalyzed, I'll overcome my inhibitions or neuroses or my hang-ups (whatever description you give to samsara) and then I'll wade into the fray." Presupposing that world and self are essentially separate, they imagine they can heal one before healing the other. This stance conveys the impression that human consciousness inhabits some haven, or locker-room, independent of the collective situation -- and then trots onto the playing field when it is geared up and ready. It is my experience that the world itself has a role to play in our liberation. Its very pressures, pains, and risks can wake us up -- release us from the bonds of ego and guide us home to our vast, true nature. For some of us, our love of the world is so passionate that we cannot ask it to wait until we are enlightened.

Be generous with your strengths and skills. They are not your private property, and they grow from being shared.

There’s a song that wants to sing itself through us. We just got to be available. Maybe the song that is to be sung through us is the most beautiful requiem for an irreplaceable planet or maybe it’s a song of joyous rebirth as we create a new culture that doesn’t destroy its world. But in any case, there’s absolutely no excuse for our making our passionate love for our world dependent on what we think of its degree of health, whether we think it’s going to go on forever. Those are just thoughts anyway. But this moment you’re alive, so you can just dial up the magic of that at any time.

Be ahead of all parting, as if it had already happened, like winter, which even now is passing. For beneath the winter is a winter so endless that to survive it at all is a triumph of the heart. Be forever dead in Eurydice, and climb back singing. Climb praising as you return to connection. Here among the disappearing, in the realm of the transient, be a ringing glass that shatters as it rings. Be. And, at the same time, know what it is not to be. The emptiness inside you allows you to vibrate in full resonance with your world. Use it for once. To all that has run its course, and to the vast unsayable numbers of beings abounding in Nature, add yourself gladly, and cancel the cost.

In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call "participation mystique," we were as one with our world as a child in the mother's womb. Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights. Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.

By strengthening our compassion, we give fuel to our courage and determination.

Active Hope is not wishful thinking. Active Hope is not waiting to be rescued . . . . by some savior. Active Hope is waking up to the beauty of life on whose behalf we can act. We belong to this world. The web of life is calling us forth at this time. We’ve come a long way and are here to play our part. With Active Hope we realize that there are adventures in store, strengths to discover, and comrades to link arms with. Active Hope is a readiness to discover the strengths in ourselves and in others; a readiness to discover the reasons for hope and the occasions for love. A readiness to discover the size and strength of our hearts, our quickness of mind, our steadiness of purpose, our own authority, our love for life, the liveliness of our curiosity, the unsuspected deep well of patience and diligence, the keenness of our senses, and our capacity to lead. None of these can be discovered in an armchair or without risk.

CONSUME OBEY BE SILENT DIE

The truth that many people never understand until it is too late is that the more you try to avoid suffering, the more you suffer. — Thomas Merton

ecological self”—a term author Joanna Macy uses to describe one who has conquered the personal ego and knows that she or he is not separate from anything else.

It seems both outrageous and irresponsible that so few mental health clinicians connect the epidemics of mental distress in industrial societies with the devastating impact of our suicidal destruction of our own habitat and ecocidal elimination of whole species. — Linda Buzzel and Craig Chalquist

Resistance to painful information on the grounds that we cannot do anything about it springs less from powerlessness (as measured by our capacity to effect change) than from the fear of feeling powerless.

It is no longer appropriate to think only in terms of even my nation or my country, let alone my village. If we are to overcome the problems we face, we need what I have called a sense of universal responsibility rooted in love and kindness for our human brothers and sisters. In our present state of affairs, the very survival of humankind depends on people developing concern for the whole of humanity, not just their own community or nation. The reality of our situation impels us to act and think more clearly. Narrow-mindedness and self-centered thinking may have served us well in the past, but today will only lead to disaster. We can overcome such attitudes through the combination of education and training.

It is the delusion that the self is so separate and fragile that we must delineate and defend its boundaries; that it is so small and so needy that we must endlessly acquire and endlessly consume; and that as individuals, corporations, nation-states, or a species, we can be immune to what we do to other beings. The

Much of the oxygen we breathe comes from plants that died long ago. We can give thanks to these ancestors of our present-pay foliage, but we can't give back to them. We can, however, give forward. When we are unable to return the favor, we can pay it forward to someone or something else. Using this approach, we can see ourselves as part of a larger flow of giving and receiving throughout time. Receiving from the past, we can give to the future. When tackling issues such as climate change, the stance of gratitude is a refreshing alternative to guilt or fear as a source of motivation.

In the past, changing the self and changing the world were often regarded as separate endeavors and viewed in either-or terms. But in the story of the Great Turning, they are recognized as mutually reinforcing and essential to one another.

And lovers also gather your inheritance. They are the poets of one brief hour. They kiss an expressionless mouth into a smile as if creating it anew, more beautiful. Awakening desire, they make a place where pain can enter; that’s how growing happens. They bring suffering along with their laughter, and longings that had slept and now awaken to weep in a stranger’s arms. — Rainer Maria Rilke, from “Und du erbst das Grün,” Rilke’s Book of Hours: Love Poems to God, trans. Anita Barrows and Joanna Macy (Riverhead Books, 1996)

You see, I want a lot. Maybe I want it all: the darkness of each endless fall, the shimmering light of each ascent. — Rainer Maria Rilke, from “Du Siehst, ich will viel,” Rilke’s Book of Hours: Love Poems to God, trans. Anita Barrows and Joanna Macy (Riverhead Books, 1996)

How dare I be discouraged in the work By anything so trivial As the fear of personal failure? — Paul Williams

When you recognize a quality in a person and you name it, you help that person to bring it about.

By inviting in these experiences of interconnectedness we can enhance our sense of belonging to our world. This mode of being widens and deepens our sense of who we are.

It is hard to believe we feel pain for the world if we assume we’re separate from it. The individualistic bias of Western culture supports that assumption. Feelings of fear, anger or despair about the world tend to be interpreted in terms of personal pathology. Our distress over the state of the world is seen as stemming from some neurosis, rooted perhaps in early trauma or unresolved issues with a parental figure that we’re projecting on society at large. Thus we are tempted to discredit feelings that arise from solidarity with our fellow-beings.

The obvious choice, then, is to extend our notions of self-interest. For example, it would not occur to me to plead with you, “Don’t saw off your leg. That would be an act of violence.” It wouldn’t occur to me (or to you) because your leg is part of your body. Well, so are the trees in the Amazon rain basin. They are our external lungs. We are beginning to realize that the world is our body. The

The world is not a problem to be solved; it is a living being to which we belong. The world is part of our own self and we are a part of its suffering wholeness. Until we go to the root of our image of separateness, there can be no healing. And the deepest part of our separateness from creation lies in our forgetfulness of its sacred nature, which is also our own sacred nature. — Llewellyn Vaughan-Lee

In this tiny interval of the twenty-first century, we, the human species, will either learn to become a life-enhancing element within the greater Earth community . . . or we will not. If we fail, humanity will be reduced to a small number, we will have forsaken our potential as a species (this time around, at least) and we will have perpetrated the extinction of many thousands of species, perhaps millions — beyond those that have already perished at our hands. And yet we now behold the possibility of a radical and foundational shift in human culture — from a suicidal, life-destroying element to a way of life worthy of our unique human potential and of Earth's dream for itself. What lies before us is the opportunity and imperative for a thorough cultural transformation — what eco-philosopher Joanna Macy calls the Great Turning, the transition from an egocentric “Industrial Growth Society” to a soulcentric “Life-sustaining Society,” or what economist David Korten in The Great Turning calls the transition “from Empire to Earth Community.” The cultural historian Thomas Berry refers to this vital endeavor as the Great Work of our time.2 It is every person's responsibility and privilege to contribute to this metamorphosis. Transformational

May all of us have the courage to open ourselves to the time that we live in, to let it shape us as we, in turn, shape it. May we perceive what is being asked of us. May we awaken here, on this sharp edge of uncertainty.

Joanna Macy writes that until we can grieve for our planet we cannot love it—grieving is a sign of spiritual health. But it is not enough to weep for our lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift.

The great open secret of gratitude is that it is not dependent on external circumstance. It’s like a setting or channel that we can switch to at any moment, no matter what’s going on around us. It helps us connect to our basic right to be here, like the breath does.

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.

Future generations will look back at the time we are living in now. The kind of future they look from, and the story they tell about our period, will be shaped by choices we make in our lifetimes. The most telling choice of all may well be the story we live from and see ourselves participating in. It sets the context of our lives in a way that influences all our other decisions. In choosing our story, we not only cast our vote of influence over the kind of world future generations inherit, but we also affect our own lives in the here and now. When we find a good story and fully give ourselves to it, that story can act through us, breathing new life into everything we do. When we move in a direction that touches our heart, we add to the momentum of deeper purpose that makes us feel more alive. A great story and a satisfying life share a vital element: a compelling plot that moves toward meaningful goals, where what is at stake is far larger than our personal gains and losses. The Great Turning is such a story.

if the medicine we need is relationship, what if we surrendered to relationship with our trauma, with our inheritances, with our ancestors, with our bullshit, with our fears so that we could begin to make possible relationship with one another? what happens when we be with our inheritances, when we bow to them, when we thank them, when we bear witness to them, when we eulogize them, and then when we send them on their way?

In choosing our story, we not only cast our vote of influence over the kind of world future generations inherit, but we also affect our own lives in the here and now. When we find a good story and fully give ourselves to it, that story can act through us, breathing new life into everything we do. When we move in a direction that touches our heart, we add to the momentum of deeper purpose that makes us feel more alive. A great story and a satisfying life share a vital element: a compelling plot that moves toward meaningful goals, where what is at stake is far larger than our personal gains and losses. The Great Turning is such a story.

[A Tibetan Legend] "There comes a time when all life on Earth is in danger. Barbarian powers have arisen. Although they waste their wealth in preparations to annihilate each other, they have much in common: weapons of unfathomable devastation and technologies that lay waste the world. It is now, when the future of all beings hangs by the frailest of threads, that the kingdom of Shambhala emerges. "You cannot go there, for it is not a place. It exists in the hearts and minds of the Shambhala warriors. But you cannot recognize a Shambhala warrior by sight, for there is no uniform or insignia, there are no banners. And there are no barricades from which to threaten the enemy, for the Shambhala warriors have no land of their own. Always they move on the terrain of the barbarians themselves. "Now comes the time when great courage is required of the Shambhala warriors, moral and physical courage. For they must go into the very heart of the barbarian power and dismantle the weapons. To remove these weapons, in every sense of the word, they must go into the corridors of power where the decisions are made. "The Shambhala warriors know they can do this because the weapons are manomaya, mind-made. This is very important to remember, Joanna. These weapons are made by the human mind. So they can be unmade by the human mind! The Shambhala warriors know that the dangers that threaten life on Earth do not come from evil deities or extraterrestrial powers. They arise from our own choices and relationships. So, now, the Shambhala warriors must go into training. "How do they train?" I asked. "They train in the use of two weapons." "The weapons are compassion and insight. Both are necessary. We need this first one," he said, lifting his right hand, "because it provides us the fuel, it moves us out to act on behalf of other beings. But by itself it can burn us out. So we need the second as well, which is insight into the dependent co-arising of all things. It lets us see that the battle is not between good people and bad people, for the line between good and evil runs through every human heart. We realize that we are interconnected, as in a web, and that each act with pure motivation affects the entire web, bringing consequences we cannot measure or even see. "But insight alone," he said, "can seem too cool to keep us going. So we need as well the heat of compassion, our openness to the world's pain. Both weapons or tools are necessary to the Shambhala warrior.

They trigger creativity, because they make us so vulnerable and open our heart to become its large self. Buddhist philosopher Joanna Macy says that when your heart breaks, the universe can pour through. That is how it is. When the universe pours through, so, too, does the creativity of the universe. How many comedians are funny in spite of and because of deep tragedies in their life, which have opened their souls up to the ultimate paradoxes of living? Humor and paradox are often the only ways to respond to life’s sorrows with grace. Humor, too, seems built into the fabric of the universe, so filled with paradox and surprise and uncanny combinations.

Cultural shifts happen on a different level; they come into view only when we step back enough to see a bigger picture changing over time. A newspaper photograph viewed through a magnifying glass may appear only as tiny dots. When it seems as if our lives and choices are like those dots, it can be difficult to recognize their contribution to a bigger picture of change.

I’m not insisting that we be brimming with hope — it’s OK not to be optimistic. Buddhist teachings say, you know, feeling that you have to maintain hope can wear you out, so just be present… The biggest gift you can give is to be absolutely present, and when you’re worrying about whether you’re hopeful or hopeless or pessimistic or optimistic, who cares? The main thing is that you’re showing up, that you’re here, and that you’re finding ever more capacity to love this world — because it will not be healed without that. That [is] what is going to unleash our intelligence and our ingenuity and our solidarity for the healing of our world. […] How is the story going to end? And that seems almost orchestrated to bring forth from us the biggest moral strength, courage, and creativity. I feel because when things are this unstable, a person’s determination, how they choose to invest their energy and their heart and mind can have much more effect on the larger picture than we’re accustomed to think. So I find it a very exciting time to be alive, if somewhat wearing emotionally.

This is a crucial question. The way I have been talking about ‘this civilisation’ (as finished) has been shorthand. What for? Basically, for what Joanna Macy calls ‘industrial growth society’. That is what is finished. The fantasy of endless ‘progress’ (aka endless economic growth) is dead.

While we touch on both of these, our focus is on how we can strengthen our commitment and capacity to act, so that we can best play our part, whatever that may be, in the healing of our world.

Joanna Macy writes that until we can grieve for our planet we cannot love it - grieving is a sign of spiritual health. But it is not enough to weep for lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift

The intelligence that evolved us from star dust and interconnects us with all beings is sufficient for the healing of our Earth community, if we but align with that purpose.

Here is a version that I have adapted for use in the West.   Close

Yet, even focusing on this present life, disciples often queried the Buddha as to who is responsible for the habits, sufferings, and pleasures we experience. In reply, he refused to say that they are caused by a past actor with whom we have no more connection. One cannot categorically separate the “I” who experiences the result from the “I” who set it in motion; for they are not discontinuous. Yet neither are they the same. One cannot say that “one and the same person both acts and experiences the result,” for the person is different, altered. There is a continuity, but it is not the continuity of an agent as a distinct and enduring being. The continuity resides in the acts themselves that condition consciousness and feelings in dependent co-arising. It inheres in the reflexive dynamics of action, shaping that which brought it forth.

When we move in a direction that touches our heart, we add to the momentum of deeper purpose that makes us feel more alive.

The heart that breaks open can contain the whole universe. JOANNA MACY

Most Americans get their news from corporate-controlled media. At the same time, right-wing interests and ideologues are buying up the major newspapers, radio and television stations across the country which people have looked to over the years for balanced reporting. Now too often, they find misinformation, outright deception and the fomenting of false fears in once-trusted media. Such manipulation of the news keeps people ignorant and confused about what’s really going on.

Demagogues direct our frustrations against other groups, blaming those most victimized. For the failures of corporate capitalism, we scapegoat each other.