Lately I've been encountering articles and news stories touting the need for revolution in the wake of a gansterized U.S. financial system and a government that has itself become a criminal enterprise. I sense that many bloggers and their readers are salivating with anticipation that someone or something will light the fuse of a revolutionary cannon that will eviscerate the present system and replace it with something more just and humane.
I share their enthusiasm for profound, bone-marrow transformation of the status quo. Jefferson really was right when he proclaimed that the United States needed a revolution every twenty years. Many of us who were activists during the Vietnam War era were determined to pull off a revolution that would destroy the military industrial complex, institutionalized racism, and the entire capitalist agenda.
Today's visionaries and activists cherish similar hopes, yet I fear that they do not yet grasp the kind of revolution that the planet seems to be asking for. And unlike the revolution we envisioned four decades ago, this one must be in response to the planet and the earth community. From this perspective, I believe there are two kinds of revolution in front of us: The kind that is inappropriate and the kind that is both useful and critical for planetary survival.
The most truly inappropriate revolution would be one based on false assumptions, principally, the notion that political change on a grand scale is meaningful. Pundits of this kind of revolution include all cheerleaders for the Democratic Party and all others who champion the Progressive, left-liberal landscape. These folks are currently obsessing about the November election and agonizing over Tea Party cacophonies. From this perspective, if the far-right were resoundingly defeated by the election of liberal candidates, the nation might be spared from spiraling downward into fascism.
Other well-meaning but naÃ¯ve proponents of revolution argue that social upheaval and more people in the streets will signal enough distress among the population to provide fertile ground for a political and cultural revolution. While not directly advocating the overthrow of the federal government, these individuals are poised to organize and assume positions of leadership should sufficient unrest unfold.
Inappropriate revolutions tend to focus on widespread global (whether literal or symbolic) measures that will result in mass consciousness raising, mass movements, and mass political and cultural change. This philosophy mirrors "bigger is better" and assumes that significant change only happens when society at large is involved. Models of this kind of revolution in the modern era would be ones such as the Russian Revolution, the Maoist revolution in China, and the Cuban Revolution.
Such revolutions rarely address the emotional and spiritual aspects of social change because for the most part, the possibility that any force greater than the human mind and ego exists is rejected out of hand. A revolution operating from this assumption is by definition, human-centric. Whereas political revolutions may include individuals who care deeply about the ecosystems and argue passionately for stewardship of the earth, their agenda is not fundamentally informed by the earth. Man is still the measure of all things and therefore, given the desired political context, humans can reverse their species' destruction of the planet and engineer something approximating utopia.
So what is an appropriate revolution? And appropriate to what, you may ask.
An appropriate revolution is one that is relevant to what is actually needed in the light of human and planetary evolution. It is not primarily political but rather informed by what the earth community is asking for. For example, the earth is not asking for more efficient and accessible healthcare. Rather, it is asking that humans live in such conscious intimacy with the earth that nearly all of humanity's diseases and injuries are prevented as a result of that relationship.
Likewise, the earth is not asking for renewable energy but a cellular level transformation of consciousness regarding how we live on the earth-how we eat, what we wear, the products we use, where we live, where we travel and how.
The earth is not asking for jobs, but rather a painfully honest examination of our purpose in walking on her body in terms of the work that is most beneficial for her and all species that inhabit the planet.
The earth is asking, no pleading, for inhabitants who are willing and eager to live and relate locally in small communities, cooperating with neighbors to replenish what has been stolen from the earth and to enhance the well being of all species.
In his essay, "A Revolution That Is Arising From The Earth", William Kotke states:
We who can read these words are civilized people who have been mentally conditioned by the culture of civilization and the industrial society from birth. We have precepts loaded into our subconscious minds which cause us to see reality in a certain way. To a native Maya person in the State of Chiapas, Mexico, the earth speaks through them. They live integrated with the earth in their everyday energy systems and in their mental attitudes. To them the fact that the earthlife has manifest these living things around us, and us, means that we are children of the Mother Earth and we speak as one of the voices of the earth. To the Maya this is obvious on a deep level. To us it is an interesting intellectual proposition only, because we have been conditioned by a cultural upbringing that filters out this deep understanding and we do not mentally link our life with the life of the living earth.
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