Removing Alienation

While researching a different subject, I came across this quotation from Thomas Berry. It relates to what we have to learn from our First Nations brothers and sisters:

“Religion, we must remember, is born out of a sense of wonder and awe of the majesty and fearsomeness of the universe itself. . . . At present we are completely encompassed by the world of human artifice.

The alienation from the natural world deprives us of the immediacy and intimacy with the natural world that we observe in indigenous peoples the world over. In their immediacy with the natural wonders of the world about them, these people have an intimate relationship to the sacred as manifest throughout the planet. The world is attractive yet threatening, benign yet fearsome. Divine powers enable fruits, berries, nuts and vegetation to come forth. These same powers bring the monsoon rains and the withering desert winds, the arctic chill, temperate warmth and tropical heat. These experiences evoke in the human soul a sense of mystery and admiration, veneration and worship. This is beyond what is sometimes called nature worship.”

- The Sacred Universe, p. 82

We need to relearn to to encounter nature as a subject to be respected not an object to be exploited. In spite of all we have done to hamper indigenous teachings, they have remained and are being taught to new generations who will honor them.

Where are We?

As we now apparently are on the verge of space tourism as a future industry, there is more talk of space - why we want to enter it, how much will its cost increase the sense of difference between the billionaires and the rest of us, whether we have just found a new place to pollute. There are larger questions which few are asking or responding to.

Enter Mary Evelyn Tucker who responds to a different question at the Center for Humans and Nature. It poses some of the real questions for our time and invites others to respond.

Tucker starts by noting that evolution is new in the scheme of things - only 160 years old and not something we think about as a concept. We think of the universe as something stable and find it hard to imagine it as expanding. That’s a challenge. She notes that most of the findings of cosmology, biology and humans was not known to our grandparents or even our parents. I grew up thinking that the milky way was the limit. Modern science tells me that the universe is a developing 14 billion year journey and two trillion galaxies exist. But this story has been laced with facts rather than with a poetic sense of wonder.

Science and religion have split as studies, and many have abandoned both in a world using shopping and entertainment to find meaning. Tucker outlines how hard it was for the church to accept a change in the solar system, where humans were no longer the centre of the universe. While scriptural literalism is decried, its creation story is still the one that is fixed in our western worldview. What Tucker suggests is a need for a change of context. She details the experience of mediaeval scientists and their suppression and goes on to outline the experience of modern ones like Einstein, who notes his most serious mistake in not recognizing an expanding universe.

Where does this leave us? She proposes that we see ourselves as situated not just in the world, but in the universe and as part of its expanding diversity - with the gift of consciousness and ability to reflect, not as the pinnacle with the right to exploit it, but as part of its creation with potential. She ends:

“. . .we need an integrated cosmology where science and story are interwoven, where facts and values are braided. As Einstein said: “Science without religion is lame; religion without science is blind.”

The braid is a good metaphor as she reminds us that indigenous people have always understood the cosmos in an intimate way. Read this article - but also read Braiding Sweetgrass.

The Ecological Age

This quotation from Thomas Berry’s The Dream of the Earth is of the utmost importance:

“Presently we are entering another historical period. one that might be designated as the ecological age. I use the term ecological in its primary meaning as the relationship of an organism to its environment, but also as an indication of the interdependence of all the living and nonliving systems of Earth. This vision of a planet integral with itself throughout its spatial extent and its evolutionary sequence is of primary importance if we are to have the psychic importance to undergo the psychic and social transformations that are being demanded of us. These transformations require the assistance of the entire planet, not merely the forces available to the human. It is not simply adaptation to a reduced supply of fuels or to some modification of our systems of social or economic controls. Nor is it some slight change in our education system. What is happening is something of a far greater magnitude. It is a radical change in our mode of consciousness. Our challenge is to create a new language, even a new sense of what it is to be human. It is to transcend. not only national limitations, but even our species isolation, to enter into the larger community of living species. This brings about a completely new sense of reality and value.

A ten year anniversary

2021 marks the tenth anniversary of the release of the film, Journey of the Universe. The documentary spends one day on the Greek Island of Samos. It takes a philosophical view of evolution and tries to answer the great questions: Who are we? How did we get here? Where are we headed? For those who want to move beyond the cosmology of western and other religions, it offers a perspective that widens understanding and puts humanity in its place within a larger context.

The film’s birth nevertheless has religious roots. Its genesis of came from the Riverdale Centre for Religious Research led by Thomas Berry, a Roman Catholic monk who studied world religions and was struck by a need for a more comprehensive cosmology. He wrote about a call for a new story as early as 1978 and continued to ponder the questions and write about them until his death in 2009. He found a willing collaborator in Brian Swimme, an evolutionary cosmologist. They collaborated to produce The Universe Story in 1992. But the strength of the story encouraged both to work on a more awe inspiring presentation which resulted in the more recent film, subsequent book, university symposia and educational materials. Released in 2011, the film was carefully vetted and verified by scientists in all fields - but its effect is not a quantitative verification but an awe inspiring one reaching into ever expanding educational opportunities.

The book by the same name, written by Brian Swimme and Mary Evelyn Tucker, both students of Berry, tells the story in an engaging way that urges further reflection on the journey of the universe of which we are a part. “Wonder will guide us”, says Swimme at the end of the film. One of the most valuable part of the book is the chronology from the “great flaring forth” - an alternative to the Big Bang - 13.8 billion years ago - to the last entry - since 1990s thousands of extra solar planets have been discovered. Discovery of a 13.1 billion year old galaxy.

The book and film have generated studies by all the world’s major religions. They set an important context for where we go from here. They call for a major reassessment of how we look at our creation stories. Among the resources are podcasts and video courses showing how those in various fields - scientists, activists, indigenous leaders, teachers are living out their stories in the light of new understandings.

The new site offers resources for individuals and organizations and includes curricula, its own YouTube Channel, newsletter and events. It is an important resource for anyone who wants a wider context for the continuing journey of the universe and our place in it.

Ponderings

An Easter weekend rather like no other. A minor knee injury made staying in less of a punishment than the current pandemic. And other experiences gave it some positive flavour that probably would not have happened otherwise.

I finished Elizabeth Wilkerson’s admirable book Caste. As a PBS Newshour watcher I feel in good company when I see it on the bookshelves of both Jonathan Capehart and David Brooks. Its strengths relate to its impeccable research and portrayals of three examples of caste systems - India, Nazi Germany, and the United States - with their long term effects on their cultures and how they handle them. Her personal experience in India and America also brings the experience of caste to light. This is a must read for anyone who wants to see a different outcome to our heritage of race and caste and gives a reality to any settler culture like our Canadian one.

The next was a presentation that happens once a month, led by a Roman Catholic leader called an eco-sabbath. In past times it would not be possible for me to attend these because of a time conflict, but in Zoom time, that changes. Dennis O’Hara noted that he had tried this presentation ten years ago and met considerable pushback - but decided to try it again on Easter Day. His main point was that resurrection applies not only to the Christian story but the story of the universe itself. These views come from his understanding presented in the writings of American “geologian” Thomas Berry and Australian theologian Denis Edwards. In both writers, the universe itself moves toward fullness and fulfillment. The resurrection for today happens through our meeting all the creatures and creations of the world with the opportunity to ease their suffering and help them realize their full reality and beauty.

His audience was far more accepting of this view this time - formed by the writings of Berry whose influence on the book and film presentation “Journey of the Universe” is also celebrating its tenth anniversary this year.

The last was a good column yesterday celebrating the views of indigenous leaders in The Globe and Mail. Known as Jaqueline Ottman where she is Vice Provost of Indigenous Engagement and Professor at the University of Saskatchwan. But she is also known as Misiwaykommigk Paypomwayotung in her Anishinabe first nations community. She is an advocate for indigenous ways of knowing and being.

Spending a lot of time with a grandmother who understood medicinal plants and astronomy, and who had escaped being sent to residential schools and retained her original language, was a rare advantage. Ottman learned both the language and her culture first hand. She had the rare privilege of seeing western culture through those eyes as she was able to continue her secondary school and further education. And this combination as well as encountering racism framed her search for social justice.

She notes that the closest ideas of western leadership to those of her own community would be servant or adaptive leadership, adding to this both respect for the views of the ancestors and a recognition that decisions look ahead to the next seven generations. Our North American culture contrasts strongly as we neglect our history and express concern for our grandchildren - only two generations ahead. It also has huge implications for how we treat the land - not as part of all our relations, but as something to exploit.

A good Easter - transformative and thought provoking. What actions can evolve?