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Llewellyn Vaughan-Lee:

On Spiritual Ecology

Part 2

A Midsummer Night's Dream: a
lament for the loss of a whole inner world.

EB: Thomas Berry made the point that established religions have failed us, because they haven’t been able to identify the toxicity of consumerism, which has itself become a kind of global religion.

LV-L:  In my understanding it goes back further. The early Christian Church in Rome banished Earth-based spirituality. That was compounded by their decision to pursue political rather than spiritual power. They persecuted the Gnostics and mystics, and became an institution of worldly power. The Eastern Orthodox Church did keep a mystical understanding and tradition, but Western Europe lost touch with the sacred. It took a long time for this to permeate all aspects of the culture. Shakespeare’s A Midsummer Night’s Dream is like a lament for the loss of the world of the faeries, of magic—a whole inner world on the point of disappearing.
This is why I stress the need to return to the sacred and to reclaim it:  something has to nourish the human being. Something other than consumerism has to offer us meaning. If there is no nourishment of the soul, the human being turns towards surface addictions. Globalization has empowered corporate machinery to further manipulate people and destroy more of the environment. This machinery tells us what we want, and insists it is the only way to find fulfilment. It is a travesty of the nature of a human being.

From the 1960s and 70s onwards, there was an influx of spiritual energy into the West that came from the East. It was very meaningful for many people that we suddenly had access to a whole spiritual world that didn’t exist for the previous generation—the idea that you could find a meditation practice and a spiritual path. The hippie movement of the 60s had real transformative potential, but sadly this spirituality was eventually subverted into ‘what I can get out of it in terms of my own individual self.’

The Grail Legend is one of the great myths of the West. When Parsifal finds the Grail Castle, he has to ask the question:  “Whom serves the Grail?” The answer to which is “The Grail serves the Grail King.” If you don’t ask this question, the ego will subvert the quest by proclaiming “It’s all about me.” It seems that in the West not enough people asked this question. The influx of spiritual awakening was trapped by the ego, subverted by the self-development and self-empowerment movement. Nobody recognized that the quest had to be in service to the whole, or in service to humanity. For most people in the West, spiritual awakening became self-centred. We lost the real impetus and the meaning behind it. It could have had a bigger potential. Like so many things, it was corrupted.

EB: Was it simply co-opted by corporate social engineers?

LV-L: When it first began it was an alternative lifestyle, a way to escape the corporate materialist worldview.  But then it became something to sell in the market place. Once you start selling spirituality, it loses the potential for real change. You can sell The Secret and do very well—though by the time you sell it, there is no secret. 

One of Jung’s favourite stories is about the waters of life that flow as a spring out of a hillside. A shepherd comes to drink from it and it heals him. More and more people go to drink from this water and it heals them. Then somebody decides they can sell it. They put a fence around the spring and they start bottling it and selling it. When this happens, the healing potential in the water withdraws. It’s not meant to be sold or marketed. But nobody notices because there is such a good marketing campaign going on and people believe it. But the water has lost its magic, its healing potential. Then years later, another little stream appears on another hillside in another land with magical properties. And so the story continues.

We probably agree that unless there is real change at this time, humanity is heading for an uncertain and possibly cataclysmic future. For real change to take place you need a certain power to get out of the fixed pattern you are in. Traditionally, for the individual, this is what happens when you meet a spiritual teacher or path. The energy that you encounter gives you what you need to step out of your ego-driven consciousness into a different dimension of reality. 

But collectively, we are still caught in the grip of an industrial growth society.  People do have an awareness of the need for a paradigm shift, for example the sense of awakening to an awareness of life’s interconnected wholeness, and its accompanying ideas such as Earth Jurisprudence. But they don’t have the power to counter the influence of global corporations, which are like forces of darkness trying to keep humanity fixed in a self-destructive cycle. How can we evolve away from our focus on our separate individual self towards a “communion of subjects”—to quote Thomas Berry—where we work with each other and with the environment?

EB: In The Social Conquest of Earth, E.O. Wilson points out that human nature is unique because it has been generated through two distinct processes of (Darwinian) natural selection. The trait selected at the level of the individual was selfishness.  The traits selected at the level of the group were cooperation and altruism. It is the former, selfish individualism, upon which industrial economics and consumerism have built their narrow self-concept.

LV-L:  To me, evolution really has to do with evolution of consciousness. We in the West have been drawn along this path toward the consciousness of the individual, with wonderful expressions like the Bill of Rights, freedom for self-expression, freedom of religion and so forth. The shadow-side of that is our obsession with the ego and self-gratification.

This focus on the individual self belongs to our Western cultural evolution. In India, for example, the family is more central. In my late teens I visited New Guinea, a much more primitive culture. They didn’t really have an understanding of the individual self. It was not even the family, but a tribal awareness, the group self. They had no sense of personal possessions, and then, after encountering Western civilization, one of the first things they bought was a box with a lock! In the West we have taken the individual self just about as far as it can go. Obsession with ego fulfilment has even co-opted spirituality: it’s my inner journey, my fulfilment, my soul. This is an anathema. The individual self is actually the universal Self.

A special symbol was given to us. We are one whole. We are oneness

The whole evolution of the planet has gone through shifts— for example from single cells to multi-cellular forms.  When it gets to a certain point there is an evolutionary shift. The next step on the evolutionary journey of consciousness, as far as I can see, is how the individual relates to the whole, the oneness of which we are a part. Then we can realize the global unity that already exists all around us. When the astronauts first saw the world as one single entity from space, and brought that images back with them, a special symbol was given to us. We are one whole. We are oneness.

What is it going to take to force us to change? We have arrived at a fulcrum. As you say, we have become narrower and narrower until we have boxed ourselves into destroying our own life-supporting ecosystem at an alarming rate. We cannot go back to the indigenous consciousness of instinctual oneness with the environment. We can’t become hunter-gatherers again. Yet somehow we have to step into an inter-relationship with the whole.

For many years I thought we had sufficient understanding of our human potential, and that we could make this shift happen.  People talked about the “100th monkey” model of collective awakening.  Some continue to believe we are on the cusp of a global spiritual awakening. The flip-side is that we may have to reach a crisis of such unprecedented global proportions that humanity is forced into its next phase of cultural evolution. The nightmare of materialism, where we can only be fulfilled by more stuff, imprisons us. We have had a little inkling of crisis in the on-going financial meltdown, but that is just a taste of what a comprehensive global crisis would be.

EB: A biologist would ask whether Homo sapiens is contriving its own extinction.

LV-L: This was what Thich Nhat Hanh was mentioning, wasn’t it?

EB: He broke the taboo. It now seems likely we will exceed a 2°C increase in global average temperature. Some scientific experts have even discussed adapting to a planet that is +4°C hotter by mid-century—i.e. well beyond the tipping point for runaway warming. Like a majority of life-forms, humans would find it extraordinarily difficult to survive such a rapid evolutionary descent.  But our psychological tendency toward denial can be manipulated to block meaningful discussion.

LV-L: The Sufis call it forgetfulness.

EB: James Hansen, the eminent climatologist, said that climate change is like a major asteroid collision with the Earth. Why don’t we act? Because oil companies and corrupted politicians dupe us. It is a triumph of propaganda.

LV-L:  Two things that come to mind when you say that. The first is the idea, which many people have been voicing, that we’ve got to change the story or change the dream. We are completely caught by the dream that corporations have created for us to live in. I call it the nightmare of materialism, the dream that grips humanity and people around the world. You have hundreds of millions of people in China and India now being drawn into this nightmare, consuming more stuff as fast as they can. And the planet doesn’t have enough resources for it to unfold. Somehow we have to change the collective dream that holds humanity.

When you talk about the possible extinction of human beings, that really resonates for me. If the human being comes into this world in order to have experiences that nourish his or her soul, and if there is no meaning to be had in this world, no connection with the sacred, then what is the purpose? Macbeth’s famous speech comes to mind:

To-morrow, and to-morrow, and to-morrow,
Creeps in this petty pace from day to day,
To the last syllable of recorded time…
It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.

If this world has no nourishment for the soul, then there is no meaning to being here. Whether this is reflected by an outer extinction of the species does not matter in a deep spiritual sense: life from the point of view of the soul then has no purpose. I call it the hungry ghost syndrome. 

We do seem to be walking, running—or being dragged—towards this precipice. My understanding is that there is an inner dimension of the outer crisis—our forgetfulness of the sacred nature of this world. Can it be redeemed at the last moment? What could redeem it? The mystic believes finally in the grace of God, that there is inherent in human beings and the world, something that is beyond all these self-destructive patterns. The question is whether we will wake up to this other dimension of ourselves in time to change. I feel it as a deep  sadness in my heart when I see what we are doing to ourselves and to the planet.

EB: An evolutionary biologist might say we seem to be a failed experiment.

LV-L: Well, human beings were given responsibility for this planet and we are not living up to it. That’s a very basic way of putting it. Yet maybe there is a chance. Thich Nhat Hanh talks about the bells of mindfulness. Maybe there is a chance we can wake up. Otherwise why would you and I be having this conversation? Why would we feel driven to articulate what is happening and also to carry the consciousness of what is happening?

It’s much easier in some ways to just remain asleep. But we’ve been called to be awake. You’ve been called to make this website, to bring this into consciousness.  Maybe there is something within ourselves, within the world, that is struggling to come awake. We have to respond to that call, that prompting. This is why I am driven to try and articulate this more clearly. When in deep meditation I see such painful things happening in the inner worlds–part of me doesn’t want to bring them out of meditation. It is so painful to recognize what we are doing. But something drives me to bring that consciousness into everyday life, to share it, as if there is some light wanting to wake up. It is not my light or your light, but the light of the whole, of something within life that is struggling for its own survival.

EB: I suppose the hope is the power of a new sacred idea. If you look around in the world of the arts, there is a grand canyon between science and the arts. Meanwhile the visual arts are mostly a reflection of the wasteland. The mass culture is one of nihilism.

LV-L: Yes it is. It doesn’t nourish the soul, which is what art is traditionally meant to do, from those magical cave paintings in Southern France to the great Renaissance art—it touches the soul and reminds us what is sacred in ourselves and in life. We have lost that. All one can do is to try and strike a note, and maybe it can be heard.

EB: Do you see any hopeful signs or shifts?

LV-L: I have two grandchildren, age 7 and 9. I see hope in them because I can see they belong to the future and they are so full of life, joy, excitement, laughter and tears. I feel they don’t belong to a world that is dying. They give me hope. But looking around, reading the news—will another global conference accomplish anything? Unlikely, since humanity as a whole seems to have decided otherwise. 

At the end of Shakespeare’s last play, The Tempest, when Prospero has completed his mission, he intends to break his magical staff and drown his magical book, saying, and my ending is despair, unless I be relieved by prayer.  My greatest hope is in prayer. I pray that the divine may help us to redeem this incredibly beautiful world. I don’t think human beings can do it alone. There is a tremendous sadness about what we have done and are continuing to do. But there is always hope, because I see it in the eyes of my grandchildren, and they belong to the future.

Llewellyn Vaughan-Lee PhD
is a Sufi teacher who has written many books, His latest work focuses on mysticism & spiritual responsibility in the context of ecological crisis & cultural transition.

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