The inevitable transition to a fully-green society will have to overcome numerous hurdles. Vested interests in the status quo, corporate mentality placing profits above all else, and government-by-crisis-management that eschews real long-range planning, for example, are among the most obvious matters that will have to be reformed.

There are other, deeper, issues that stand in the way, however. The polarization of the political landscape in the United States, for instance, and the underlying culture war spurred by the radicalization of fundamentalism — how is the most modernized country in the world to take a leadership role in creating a self-sustaining global community when it is paralyzed at home?

In the global arena, we face a similar problem. Trying to establish a constructive and forward-thinking consensus among all peoples is impossible without trust and mutual understanding — a relationship that cannot exist under threat of force or economic intimidation. History now reads like a bad Shakespeare play, revenge begetting revenge begetting revenge, escalating in violence and intensity as the plot grinds excruciatingly toward the final act in which everyone kills everyone else or themselves.

So political parties no longer act for the common good and simply strive to polarize people in order to get elected. Churches no longer pull communities together but, rather, tear them apart by polarizing people in order to promote religious zealotry. Governments no longer serve the interests of their respective peoples, polarizing nations into antagonistic relationships in order to justify the existence of government.

The inevitable transition to a fully-green global society, then, stands today somewhat like a single person with a pea-shooter standing before a well-fortified castle and demanding its unconditional surrender. All the major socioeconomic forces, and the weight of history, appear pitted against it. But it has reinforcements on the way: the inevitability of the future.

Because there is simply no alternative to a fully-self-sustaining lifeway for humanity, the issue at hand is not if but when. And because humanity’s very survival will hinge precisely upon just such a self-sustaining lifeway, green will eventually emerge as an over-arching philosophy rooted in a collective ethics that recognizes — and embraces — the dynamic unity of this living system we call Earth.

Such a philosophy has been articulated in times past. It recognized the patterns of human short-sightedness and rationalization. It offered a simple solution to what we can see now are the predictable crises of environmental degradation and governmental ineptness. I refer, of course, to the ancient philosophy of Taoism, which, it seems to me, offers a coherent and meaningful foundation upon which the emerging global society can build a collective future in which all enjoy peace and prospering.

Take the quote above from the closing lines of the Tao Te Ching, as an example. It is difficult to imagine a simpler and more direct way to address human nature –

The wise do not accumulate.
The more they work for other people, the more they gain.
The more they share with other people, the more they receive.
The Tao followed by heaven is to do good and not to harm.
The Tao followed by the wise is to work and not to claim credit.

It is the point of philosophy, after all, to arrive at wisdom and not mere intellectual knowledge. So ancient texts like the Tao Te Ching were intended as teaching tools in which their authors poured out the results of their investigations into the subtleties of human nature and its relationship to the world. As teaching tools, their authors generally assumed the that the readers’ rationalizing and justifying mind was in full force and so presented their ideas in ways that directly confront or bypass the merely argumentative mind.

So, The wise do not accumulate: Directly confronting the socialized mind that justifies self-interest and greed, the text establishes a fixed criterion for ethical behavior. Those who understand how things really are, those who are wise, simply do not accumulate: work it around any way you want, come at from any angle, argue it forever, it doesn’t change the fact that it is not in the interest of the whole for the individual to place his wants ahead of others’ needs. This, indeed, establishes a baseline for the ethical philosophy of the emerging world culture: in a world of peers, none is more entitled than another. Those who accumulate are not wise and therefore are arrogant because they place their wants ahead of others’ needs. This lack of insight demonstrates a profound lack of compassion for one’s fellow human beings and alienates one from the human family.

The wise do not accumulate, furthermore, because if everyone accumulates, the stress placed on natural resources is unsustainable. There has to be something more important than accumulating — something more meaningful, something more rewarding. This something is intimacy: it is an ethics of relationship, of refined sensitivity to the needs of human nature and nature itself. The wise do not accumulate, after all, because accumulation is empty and meaningless in the long run. Meaningful experiences, however, based on a sense of communion with one’s fellow human beings and, just as importantly, with nature, provide a ground of shared intimacy that directly addresses the real needs of human nature: happiness and a sense of belonging.

It is for this reason that the Tao Te Ching goes on to close with these words–
The more they work for others, the more they gain.
The more they share with others, the more they receive.
The Way followed by heaven is to do good and not to harm.
The Way followed by the wise is to work and not claim credit.

This is worth considering on several levels, not the least of which is literary: here is one of the world’s most-read and most-translated books, acclaimed for a millennium or two for its wisdom and profundity, and it ends with these words, so simple and lacking in refinement that they could almost be thought anti-climatic. This is the work, of course, famous for its use of archetypal symbolism and paradox (The Way that can be spoken is not the eternal Way; Those who know do not speak, those who speak do not know; and so on) and it chooses to end with this unadorned truth that strikes directly at the heart and not the head: real wisdom arrives at real happiness, which cannot be divorced from a trusting relationship with one’s community.

Modern Western readers may read all this as naive idealism, but people who have traveled and lived among other cultures know that these principles are still in play, forming the core of social interactions and personal fulfillment. In places where there is not a great deal of wealth in the first place, the emphasis is on social cooperation and survival of the group — working for others does, indeed, bring you gain and sharing with others does, indeed, mean others sharing with you. Benefiting others, harming nothing, and not seeking the elevated status that claiming credit brings — this is the personal practice that lies at the heart of the emerging social transformation.

The inevitable fully-green global society will, inevitably, be a society of self-discipline. It will require the kind of consistent and well-conceived philosophy that can be embodied with a clear conscience: it must satisfy, in other words, both the head and the heart. It will not come from government or church or corporations: it will not come from the top down, in other words, but from the bottom up. The set of self-sustaining behaviors our society will adopt won’t be dictated from the vested interests above but, rather, from within each individual’s creative nature. This reversion to a cohesive tribal worldview that encompasses all life is already being incubated through the global lines of communication afforded by the World Wide Web: a consensus is building toward accountability and social responsibility — towards a vision of The Commons as the shared benefits all are entitled to enjoy and none are entitled to destroy.

Of this individual creativity, the great Taoist philosopher, Chuang Tzu says –

Things in their original nature are curved without the help of arcs, straight without lines, round without compasses, and rectangular without squares. They are joined together without glue and hold together without cords. In this manner, all things create one another from their inner reality. None can tell how they come to do so.

This seems to allude to the principle that the Tao creates all things from within and, in doing so, collaborates as an individual in the co-creation of the whole. This may reflect the Buddhist concept of dependent origination and its attendant analog of Indra’s Net. Regardless of the metaphysics involved, the Taoist concept of natural integrity is pointed at here, with the implication that human beings need to return to their original being, which is in perfect harmony and accord with nature. It is this process of returning to our original nature that makes up the discipline of our personal practice and that of our collective descendants. Moving away from a lifeway of insecurity, self-interest, and accumulation, we intuitively move toward a lifeway of trust, plenitude, and sharing.

Because its wisdom teaching is so closely allied with Nature, the fundamental concepts of Taoism seem to me an ideal basis upon which to construct an embodied philosophy that can help create and sustain the coming fully-green global society. As a parting example of how this organic philosophy is concretized into ethical practice, I’ll end here quoting Chapter 8 of the Tao Te Ching, again translated by the late great Taoist scholar, Chang Chung-yuan:

That which is best is similar to the water.
Water profits ten thousand things and does not oppose them.
It is always at rest in humble places that people dislike.
Thus, it is close to Tao.
Therefore, for staying, we prefer a humble place.
For minds, we prefer profundity.
For companions, we prefer the kindness.
For words, we prefer simplicity.
For government, we prefer good order.
For affairs, we prefer ability.
For actions, we prefer the right time.
Because we do not strive,
We are free from fault.

*********

‘The Toltec I Ching,’ by Martha Ramirez-Oropeza and William Douglas Horden, has been released by Larson Publications. It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams. Its subtitle, “64 Keys to Inspired Action in the New World,” hints at its focus on the ethics of the emerging world culture.

Go to the main site to see sample chapters, reviews and the link to Larson Publications for ordering the book.

Two companion volumes, The Five Emanations, and The Spiritual Basis of Good Fortune, have recently been published that expand on carrying the practices forward in the modern world.

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The axolotl is the larval form of the tiger salamander, native to two lakes in the Central Mexican Plateau.  It is famous as one of the highest lifeforms to exhibit the biological trait called neoteny, which refers to the ability of certain species to retain all their juvenile characteristics and reach sexual maturity despite never metamorphosing.  In the case of the axolotl, this means that it never drops it gills to leave the water and live on land like the adult salamander—instead, it lives its whole life in its immature phase, yet displaying the adult characteristic of sexual reproduction.

The word axolotl is a Nahuatl word constructed of two morphemes:  a-xolotl, from atl (water) and xolotl (the god of twins).

From all this we can say that the axolotl is a symbol of great creative power and independent action—a symbol of a being that integrates the positive characteristics of childhood and adulthood by not taking on the negative characteristics of adulthood.  It can produce the next generation without having to transform into the previous generation.  It is the symbol of the Ancient Child.

Its symbolic meaning correlates well with Hexagram 49, Staying Open, of The Toltec I Ching—

Image:  An infant beholds the many diverse items in its surroundings, each of which is calling to the child.  The speech glyphs representing each article’s voice are of different colors in order to show that the child’s natural curiosity leads it to be fascinated by a wide array of interests.

Interpretation:  This hexagram depicts the openness of heart and mind and spirit of those who are adapting to the future.  The infant symbolizes the living potential dwelling within every individual.  The diverse objects around the child represent all the possible paths, both external and internal, lying before every individual at every turn.  That the infant’s attention is drawn to each of the interests means that you look at everything as an opportunity to develop yourself further.  Taken together, these symbols mean that you are not adapted to one particular environment but, rather, to any environment.

The Way of Axolotl is the path of the generalist.  It is the path of retaining the child’s sense of wonder and curiosity throughout a lifetime.  It is the tao of the breaking wave, the path of those who keep moving forward with change rather than settling into one particular vocation, lifestyle, or identity.  It is, in this sense, the path of paths:  it does not strive to reach some arbitrary goal but, rather, seeks to explore all the interesting paths it can find.  To the extent that it encourages specialization in us, it is always in the sense of the wayfarer who stops for a while to become intimately familiar with a particularly intriguing area before moving on to the next.

Intent:  The ideal society is just like the ideal family, existing to afford every member the opportunity to develop their full potential:  in times of darkness, on the other hand, authoritarianism restricts the creation of new opportunities and channels people into meaningless activities that benefit only those in authority.  Likewise, societies change just like families, transforming their goals and relationships with the passing of each generation:  whereas those who thrive in times of darkness cannot conceive a time of light, those who thrive in times of light can all too readily envision a return to darkness.  Whether it is the individual, family, society, or humanity as a whole, the cycles of the pendulum’s swings between the closing down and opening up of meaningful opportunities establishes the fundamental circumstances against which all actions take place and all decisions are made.  The best way to contribute to the lives of others is to nurture and encourage their efforts to further develop their own potential.  In this way, you materially assist others and help transform the fundamental circumstances within which all live.

Fortune favors those who are adapted ahead of time.  The Way of Axolotl goes against the current of culture and family, which generally seeks to channel people into pigeonholes where their lives become highly routinized, seeking instead to keep open the individual’s possibilities to realize his or her potential.  Rather than seeking to merely cobble people together in a haphazard way to make society limp along without real meaning, the Way of Axolotl seeks to create a meaningful society by affording individuals the opportunity to create meaningful lives for themselves.  The fact that cultures differ so wildly from one continent to another means that no culture is inevitable or unchangeable.

Summary:  Cultivate as wide a range of interests and relationships as possible.  Avoid the tendency to focus on one specific thing or person at this time.  Cultivate breadth, not depth.  It is a time of exploration, so follow your curiosity.  Do not jump at the first opportunity or commit yourself to a single course of action now.  Keep all your options open while you prepare for future opportunities.

The Tao of Axolotl is based on the symbol of the Ancient Child.  The fact that the axolotl retains its gills and does not leave the water like the adult salamander symbolizes the experience of those who retain the open-hearted and open-minded spirit of childhood, refusing to metamorphose into the unnatural state of critical, cynical, and domesticated adults.  The fact that the axolotl reaches sexual maturity and can produce offspring symbolizes the experience of those who are creatively productive, fashioning new norms and new opportunities for others simply by pursuing their own sense of wonder.

~

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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Inspired action flows spontaneously from an inspired mind.

When we replace trivial and undignified thoughts with substantial and ennobling ones, we are focused ahead of time on perceiving and interpreting events in the best possible light.  In this way, we take the energy we previously devoted to the pursuit of self-interest and channel it into acts that benefit all.

I am part of a Living Whole that wants the best for me and all others at the same time.

An inspired mind flows spontaneously from an inspired heart.

When we replace selfish and self-important feelings with generous and all-embracing ones, we are positioning ourselves ahead of time to respond to events with loving-kindness and goodwill toward all.  In this way, we take the energy we previously devoted to self-defeating attitudes and channel it into creative acts that benefit all.

I am part of a Living Whole that wants the best for me and all others at the same time.

An inspired heart flows spontaneously from being attuned to this single wish of the Living Whole:  that all benefit as one.

But how are we to give up our separate sense of self-importance and open our heart to this living wish when so many around us are acting out of greed, superstition and fear?  How are we to refine our thoughts and emotions when we are bombarded from every quarter with ever more sophisticated attempts to capture our attention?

It is one of the oldest lessons:  If your intention is clear of ulterior motives, then even distractions and confusion are The Way.

Self-defeating thoughts and emotions, from this point of view, are viewed as the enemy-within, the constellation of habit attitudes and habit behaviors that constantly throw up stumbling blocks to the spirit warrior’s progress.  Indeed, the spirit warrior is best defined as a woman or man who clarifies their intention by consciously training to (1) recognize Spirit within all matter and, (2) defeat the self-defeating habits of the enemy-within.

Freeing our intention of ulterior motives by focusing on these two goals, we find that confronting the distractions and confusion thrown up by the enemy-within becomes more like practicing with a sparring partner than an out-and-out battle.  More and more, the enemy-within is experienced as an artificial sense of self that was formed by the conditioning it received from family and culture.  As we get to know it better, it seems most like a recurring dream opponent trying to awaken us to our true potential.

For example, even if we were born to the same parents on the same day, it is obvious that were we then raised in a completely different culture, say the Mbuti of central Africa or the Inuit of the Arctic tundra, we would have a completely different personality, a completely different sense of self in relationship to the world-at-large.  Once the hollowness of this illusory, conditioned, self is fully experienced—like recognizing that the distorted image in a funhouse mirror is not our true reflection—we stop reacting automatically to events around us.  Our actions become more creative, more spontaneous, and meet with greater success.

In this sense, inspired action, an inspired mind, an inspired heart, and attunement to the wish of the Living Whole all spring from living each moment with an intention free of ulterior motives.

I am part of a Living Whole that wants the best for me and all others at the same time.

Spirit, like nature, abhors a vacuum.

When we clear our intention of ulterior motives, we are no longer beleaguered by our inner talk—Spirit rushes in to fill the clearing we have made for it.  Our heart-mind becomes its nest.

And of what is this nest constructed?

Lessons:  the accrued wisdom of the ancients, who first learned to stop their inner talk and then recorded what Spirit whispered to them in that shining silence.

By taking Spirit’s voice to heart, we, like the ancients, replace unworthy and self-destructive thoughts and emotions with ennobling and beneficial ones.

An Oracle is the voice of Spirit, speaking to us across the ages in the language of lessons.

Lessons are wisdom teachings, a body of ethical principles that can be adapted to the ever-changing circumstances of life.  As in sailing, you don’t set your sails to go with the wind in the same way you do to tack against the wind—nor do you drop anchor in the open sea just because it works when you are in port.  Lessons and their ethics guide our responses to change. Lessons make us better adapted to events, more competent, more improvisational, less predictable, and more creative.  Their ethics make us more generous, more compassionate, less competitive, more collaborative, and more successful.

The Toltec I Ching incorporates the lessons and ethics of the Oracles of two of the world’s great civilizations.  From ancient Mesoamerica, comes the Oracle of the Tonalpoalli, or Sacred Calendar, with its lessons inspired by the great civilizing spirit of the Toltec sages.  From ancient China, comes the Oracle of the I Ching, or Book of Change, with its lessons inspired by the great civilizing spirit of the Taoist sages.  We invite you to explore further your own inner path—and to carry the timeless wisdom of the ancients back into these troubled times.

This article appeared originally in Volume 8, Number 4 of Evolve! magazine.

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.  Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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Why?  Because it must be tailored to the moment.  It has to be a response that circumstances evoke from us.  It needs to be an act of collaboration with the Living Whole.

It cannot be premeditated or calculated because we cannot know what the moment holds until it arrives.  We cannot sense what the whole of circumstances requires until we are fully immersed in it.  To imagine how we ought to act beforehand causes us to fall into predictable patterns of behavior that fail to express the miraculous nature of the ever-new creation within which we live.

Inspired Action reveals the wellspring of rejoicing forever bubbling just beneath the surface of appearances.  It engages the world as a vast mystery of unimaginable potentials and aims to participate in its ongoing creation in ways that benefit the most.  It is not so much something we do on our own as much as it is music we hear and feel and long to play, a dance we cannot wait to join.  It arises from our depths to transform the ordinary into the extraordinary.

It doesn’t matter whether it’s talking to a stranger, shopping for food, driving to work, watching a movie, starting a new endeavor, walking in nature, meditating, repairing a relationship, making love, or creating art—if where we stand is authentic, our actions will be inspired.

Flower-and-Song

For the ancient Toltecs and the civilizations they spawned, the highest expression of a spirit warrior embodied the mystical philosophy of Flower-and-Song.

“Flower-and-Song” is a difrasismo, a common form of expression in Nahuatl that uses two words to form a metaphor for a third, more expansive, concept.  It is often translated as “poetry” but its meaning is more comprehensive than that, demanding that its practitioners live a “poetic life”.  Examining the difrasismo a little makes this clear.

“Flower” in this context involves a three-stage engagement with the world.  The first stage involves seeing each moment—and whatever that moment holds—as perfect as a blossoming flower.  The second stage involves seeing each moment—and whatever that moment holds—as already fading and passing into death.  The final stage involves bearing these two visions simultaneously in the heart, engaging the moment and what it holds with the full emotional realization that it is “perfect and dying.”

Far from an intellectual exercise, this practice demands the greatest courage, for to face these two soul-shattering emotions at the same time requires us to open ourselves to the profoundest joy and grief all at once.  Without flinching from the perfection before us, we are driven to our knees in awe at the impossibility of spirit taking form in matter.  Without flinching from the inevitable death of everything we know and love, we cannot help but burst apart with grief and empathy.

“Flower” forces us to a profound gratitude and appreciation in the face of perfection even as it forces us to honor each perfection for its nobility in the face of inevitable death.  It is the spirit warrior’s courage to authentically feel, Everything I know and everything I love is perfect and dying.

“Song” in this context means that the most authentic act a spirit warrior can perform is to give expression to the dual realization attained in “Flower”.  This is the reason that the difrasismo is generally translated as “poetry”.  But the deeper implication of this mystical philosophy of life means that “Song” involves treating every moment as an opportunity to express the truth of “Flower”.  It involves treating this entire lifetime as a single act of expressing the continuous vision of “Flower”.

Inspired Action makes use of every thought, word and deed to embody the ancients’ philosophy of Flower-and-Song.  Treating all things as miracles that pass away too soon, our thoughts, speech and actions take on a new caliber and timbre:  We concentrate on what is present instead of what is absent and we discover new depths of patience and tolerance.  Our lives take on greater meaning and our contributions meet with greater success.  We treat everything and everyone more nobly and we are enriched immeasurably.

Inspired Action enters each moment asking these two questions—

What is in front of me?

How am I treating it?

The answer to the second question is much simpler than the first.  What is in front of me? forces us to confront the ultimately unknowable nature of the world.  It forces us to accept the extraordinary mystery always veiled by ordinary appearances.  It forces to us to look harder:  Is this merely what I have become accustomed to through daily contact—or is it the sea of spirit in all its manifest forms?

How am I treating what is in front of me? demands that we watch our inner actions—our thoughts and intentions, our wishes aimed at things outside ourselves—as well as our outer demeanor and reactions.  Am I acting nobly or mean-spiritedly?  Am I ennobling my life or trivializing it?  Am I rising above pettiness or descending into it?  Am I treating others like superiors and inferiors, all in pursuit of my self-interest—or as peers bravely facing their own death as well as they can?  Am I spreading ill will, discord and sorrow wherever I go—or compassion, collaboration and joy?

None of this, however, should be interpreted as thinking or acting naively.  Of course, not everyone will treat you as you treat them.  Of course, there will be those who seek to take advantage of you.  Of course.  But how others treat you is beyond your control.  None of us can control what happens to us.  The only thing we can control is how we respond to what happens to us.

Inspired Action does not imply being a doormat or punching bag for untrustworthy people.  Wisdom is based on solid clear-eyed discernment, seeing things for what they are.  Understanding is based on a wide array of experiences, providing a keen grasp of human nature.

The question of ethical strategies is one we will take up in the third installment of this Inspired Action theme.  But to study strategies before we work to clarify our intent is to invite cynicism and self-interest in the back door even as we’re showing false hope and naiveté out the front.  There is little purpose to devising strategies, in other words, until we have undertaken the effort to rid ourselves of ulterior motives.

As we read in Hexagram 6, “Fostering Self-Sacrifice”—

“One of the ancients’ great teachings is that acting out of self-interest to the detriment of the whole injures all.  Because profit brings gain for one at the expense of many and benefit brings gain for many at the expense of one, the logic of benefit is superior to the logic of profit.  Because self-interest cannot injure the whole without injuring oneself and self-sacrifice cannot benefit the whole without benefiting oneself, the logic of self-sacrifice is superior to the logic of self-interest.”

And again, in Hexagram 62, “Conceiving Spirit”—

“…..the spirit warrior breaks through the barrier separating matter and spirit.  Such a barrier is erected in our minds by the constant training we receive from those who find advantage in promoting the separation of people from nature, from each other, and from their own true self.  If people everywhere perceived matter and spirit to be the same thing, after all, the ignorance, cruelty, and suffering that makes up much of human history would end:  if we were all to experience the material form of nature as spirit, we would stop harming it by diminishing it faster than we help it replenish itself; if we were all to experience the material form of people everywhere as spirit, we would stop harming one another by acting as if our own rights and desires were superior to their own; if we were all to experience the material form of our own individual bodies as spirit, we would stop harming ourselves by doubting that every thought, feeling, and action play a pivotal role in eternity.  Breaking through such a mental barrier is a matter of constant training, as well:  if we do not use every thought, feeling, and action to intensify our experience of matter as spirit, we continue to desecrate the temple of nature, the temple of civilization, and the temple of individuality.  Because you increasingly see the invisible within the visible, your thoughts are filled with insight, your feelings with good will, and your actions with benefit.”

The Toltec I Ching, by Martha Ramirez-Oropeza and William Douglas Horden has just been released by Larson Publications.  It recasts the I Ching in the symbology of the Native Americans of ancient Mexico and includes original illustrations interpreting each of the hexagrams.   Its subtitle, 64 Keys to Inspired Action in the New World hints at its focus on the ethics of the emerging world culture.

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