Heroes Needed: Taming the Monster in Our Midst
Photo by Brad Mann
“Love is the world's superman.”
“In a time of ecological crisis, is a focus on personal work and healing a distraction from more critical issues?” Some might say yes. But let's consider how individuals contribute to the whole.
I sat in my office across from a young girl who volunteers with senior citizens. She is having boyfriend troubles, has problems with depression and self-confidence, and yet when she is with the nursing home residents, she connects with them with her heart. But she needs individual support, guidance, and mentoring. I gave her my full attention and support that morning because she needed it. Her story is still being written. She is a future hero, and I am proud of her. The work she does on herself to heal and grow will be a gift to the world.
Photo by Gabriel Bassino
A healthy and positive person can be more effective in healing the world by leveraging their emotional resilience and stability to inspire and support others. By maintaining a positive outlook and demonstrating empathy, they can foster strong meaningful connections, and create a supportive community. We will find many heroes among these individuals who understand that the world could be healed one person at a time.
Photo by Zac Durant
We might consider the story of Daryl Davis. Davis is a musician, author, and activist known for his efforts in engaging with and befriending members of the Ku Klux Klan to challenge their beliefs and encourage them to leave the organization. What is interesting about this story is that Davis is an African American, yet he built bridges with those who hated him.
Davis's approach involves open dialogue and personal relationships. By sitting down and talking with KKK members, he has been able to show them the humanity of those they hate, leading many to question their beliefs and ultimately leave the Klan. His efforts have been documented in his book "Klan-destine Relationships: A Black Man's Odyssey in the Ku Klux Klan" and the documentary "Accidental Courtesy: Daryl Davis, Race & America." Davis's work is significant, as it highlights the power of personal connection and understanding in overcoming deeply ingrained prejudices and fostering healing and social change.
“Some heroes wake up and carry on, when carrying on is an intolerable burden: weighted with obscurity, loaded with loneliness, acknowledged by none - these are the quiet heroes we should call by one thousand holy names.”
Thich Nhat Hanh, a Vietnamese Buddhist monk, teacher, author, and peace activist, who made a significant impact by healing people's anger and fear, is known for his teachings on mindfulness, compassion, and peace. Nhat Hanh's work helped many individuals transform their anger and fear into understanding and love. He founded the Plum Village Monastery in France, which became a center for mindfulness practice and peace. Thousands of people visit Plum Village each year to learn how to cultivate inner peace and handle their emotions constructively.
Geoffrey Canada is an educator, social activist, and author, best known for his work with the Harlem Children's Zone (HCZ) in New York City. Harlem Children's Zone offers counseling and mental health services to children and their families. These services are designed to help children deal with trauma, stress, and emotional difficulties, including anger and fear, by providing professional support and creating a safe environment for expression and healing. HCZ's educational programs emphasize both academic excellence and social-emotional learning. By fostering a supportive and nurturing school environment, children learn to manage their emotions, build resilience, and develop positive relationships with peers and adults.
Virginia Satir (1916–1988) was an American author and therapist, widely regarded as one of the pioneers in the field of family therapy. Satir believed that personal growth and healing on an individual level could lead to broader societal change and healing. Satir taught that high self-esteem and congruent communication—aligning one's feelings, thoughts, and actions—are essential for personal and relational health. She believed that these qualities could create ripple effects, leading to healthier and more harmonious communities.
Photo by Jessica Podraza
“There comes a time when all the cosmic tumblers have clicked into place and the Universe opens itself up for a few seconds to show you what is possible.”
Satir had a deep belief in the potential for growth and change in every person. She saw people as having inherent worth and the capacity for transformation. By helping individuals realize their potential, she believed they could contribute to a more peaceful and loving world. Satir often spoke about the importance of love, peace, and connection in healing the world. She believed that fostering these qualities within oneself and in relationships could lead to broader social harmony. One of her famous quotes encapsulates her belief in the power of individual transformation to impact the world: "As we learn to change ourselves, the world around us changes as well." I often wonder how much more healing Satir’s work would have provided if the scientific leaning field of psychology had been more accepting of it.
To my mind, we won't heal our communities and our systems without also healing individuals. Our planet's problem is a human problem. Somewhere along the way we got off track. So many people are afraid. So many people are lonely. Stress levels are higher than ever, and substance abuse rates are increasing. Inner-city skid rows are growing, and people are struggling. People are so angry and riled up that they are willing to throw our democracy under the bus in favor of autocracy. I won't go into the history of how that happened; instead, I'll focus on the vulnerable people who were preyed upon, because it was something that made them feel special and seen instead of judged. Social media is the new road rage, and we are a divided society on the verge of civil war.
Photo courtesy Spenser H
The Rich Get Richer
The concept of the "Wendigo," originating from Algonquian-speaking Native American cultures, particularly the Cree, Ojibwa, and Innu, is a fascinating lens through which to explore themes of greed and insatiable hunger. Many learned of the Wendigo concept through Robin Wall Kimmerer’s book, Braiding Sweetgrass. This mythical creature embodies the destructive nature of unchecked greed and the corruption of human values, which is often exemplified in the behavior of the excessively wealthy in modern society.
The Wendigo is often depicted as a malevolent, cannibalistic spirit or monster that is associated with the winter, cold, and famine. It is said to have an insatiable hunger for human flesh and is never satisfied, no matter how much it consumes. This monstrous entity can also possess humans, transforming them into Wendigos, thereby symbolizing a loss of humanity and an overwhelming greed that leads to the destruction of oneself and others.
Rich individuals who accumulate vast amounts of wealth sometimes exhibit behaviors and attitudes that can be likened to Wendigo’s insatiable hunger. Just as the Wendigo is never satisfied no matter how much it consumes, some wealthy individuals are never content with their riches, always seeking more. This relentless pursuit of wealth often comes at the expense of others, leading to vast economic inequalities.
The Wendigo story speaks to a loss of humanity and morality. Similarly, excessive wealth can lead to a detachment from the realities and struggles of everyday people, fostering a sense of entitlement and superiority. This dehumanization can result in exploitative practices and a disregard for ethical considerations. Greed is not heroic. It is not admirable. And it is not good.
We can point to examples in the behavior of some ultra-wealthy individuals in Silicon Valley. Stories have emerged about tech entrepreneurs who, insulated by their wealth and success, have made insensitive comments or decisions that reflect a lack of understanding of everyday struggles.
One notable example is Peter Thiel, a co-founder of PayPal and an early investor in Facebook. He has advocated for technological solutions to societal problems without fully acknowledging the complexities and nuances of those issues. This detachment can manifest in actions such as extravagant spending on frivolous items, displaying a disregard for societal issues like income inequality or housing affordability, and exhibiting a sense of entitlement in their interactions with others. Such behavior underscores how extreme wealth can create a bubble that separates individuals from the realities and challenges faced by many people.
The Wendigo brings death and decay wherever it goes. Likewise, the actions of some wealthy individuals and corporations can lead to the degradation of communities and environments. The pursuit of profit often overrides concerns about environmental sustainability and social welfare, leading to widespread harm.
The contamination caused by the chemical company DuPont in Parkersburg, West Virginia, is just one example of corporate disregard for the surrounding community and the environment. DuPont's plant released perfluorooctanoic acid (PFOA), also known as C8, into the local water supply for decades. This chemical polluted the surrounding area, leading to severe health issues such as cancer, birth defects, and other illnesses among residents. Despite internal knowledge of the risks, DuPont continued to use and release PFOA, prioritizing profit over community health until legal action and public pressure forced changes.
Another example involves the Sackler family, owners of Purdue Pharma, who played a significant role in the opioid crisis in the United States. Purdue Pharma, under the leadership of the Sackler family, aggressively marketed OxyContin, a powerful opioid painkiller, as a safe and effective treatment for chronic pain. The company's marketing strategies downplayed the risks of addiction and highlighted benefits that were later found to be misleading. As a result, OxyContin became widely prescribed, contributing to a surge in opioid addiction and overdose deaths across the country.
Purdue Pharma and members of the Sackler family faced numerous lawsuits and legal challenges, accusing them of fueling the opioid epidemic while amassing substantial profits. In 2019, Purdue Pharma filed for bankruptcy as part of a settlement aimed at resolving thousands of lawsuits brought by states, cities, and individuals affected by opioid addiction. The role of the Sackler family in Purdue Pharma's practices has sparked widespread controversy and calls for accountability in the pharmaceutical industry's marketing and distribution of opioid medications.
Martin Shkreli, a former pharmaceutical executive gained notoriety for drastically increasing the price of a life-saving drug, Daraprim, by more than 5,000%. Daraprim is used to treat parasitic infections and is crucial for patients with conditions like HIV/AIDS. Shkreli's company, Turing Pharmaceuticals, acquired the rights to Daraprim and raised its price from $13.50 to $750 per pill. This price hike sparked outrage and accusations that Shkreli was profiting off vulnerable patients who relied on the medication. His actions drew widespread condemnation and fueled discussions about ethics in pharmaceutical pricing and access to essential medicines.
Modern-Day Robber Baron, Blackstone CEO Stephen Schwarzman has been criticized for its role in the global housing crisis, particularly for buying up foreclosed homes and raising rents.
As of this writing, trends in CEO salaries show notable shifts influenced by several factors, including market performance, regulatory changes, and evolving corporate governance practices. CEO pay continues to rise, with significant increases in bonuses and performance-based incentives. The gap between CEO compensation and median employee pay is widening. The median CEO pay ratio increased to 251:1 in 2023, indicating a growing disparity.
Why does any one person need so much money? They could live well on even a fraction of their income. One theory would suggest that they strive to accumulate more wealth because they live in fear of the world without the insulation of money. Fear for survival is a primal, instinctive reaction triggered by perceived threats to one's safety or life. This response is deeply embedded in the human brain's survival mechanisms, particularly in the amygdala, which is responsible for processing emotions and threats. Fear is good for our immediate survival but does not lend itself well to long term planning.
If we dig down to most destructive behavior, we might find that the need to belong and the fear of rejection or being left to die is an unconscious motivation.
Photo by Daniele Levis Pelusi
What kind of monster is this?
If we peel back the layers of all the rage, greed, or any destructive behavior, underneath it all, we will find fear. We fear for our survival. We fear losing our community or not being included in community.
The fear of ostracism, or the fear of being excluded or rejected by a group, is a deeply rooted psychological concern linked to our evolutionary history as social beings. This fear stems from the fundamental human need for social connection and belonging. Throughout history, being part of a group has been crucial for survival, providing individuals with protection, resources, and social support. Social media has fed into the fear of rejection, and we are seeing the results in increased “othering” and polarization. People have to choose a side, or they will be alone. The moderate voter is disappearing because there is no perceived community.
Unfortunately, progressives have also created a collective fear monster. In such circles, fear responses might arise from uncertainties and perceived threats to social, political, or environmental stability. These fears could stem from changes in policies, societal shifts, or threats to personal safety and freedoms. Fear might also arise from tangible losses experienced within these contexts, such as the loss of rights, community stability, or environmental degradation. When our survival is at stake, we are dealing with fear. It would be wise to examine our fears and be aware of how they motivate us. We are in a battle with our shadow monsters.
It is in this fear for survival and belonging that we find society’s collective shadow. It’s a community monster finding shelter in its loneliness because it had nowhere to go. This monster makes it difficult for us to implement our programs and heal our planet. It lashes out like the wounded and frightened child that it is. But it’s a shadow child so we can’t reason with it. We can’t overcome it. We can’t even heal it collectively. You don't see the monster, but you see the impact of its sickness. It has a mob mentality. Although it involves a collective pain, the healing must happen at an individual level.
If we are saddened by the prospect of a devastated future Earth, we may be experiencing anticipatory grief. There is a difference between grief and fear, with most people experiencing fear. Fear is urgent. Fear is for our own survival rather than that of a future earth.
When someone is afraid "the libs are gonna take my guns," what is really being said is "I have a way to protect myself from anything that might hurt me and my family, and if you take that away from me, all I have is my fear and I can't allow you to leave me vulnerable like that. I'm terrified of being vulnerable." Control makes them feel safe. The shadow monster grows whenever common-sense gun laws are discussed.
We might think those on the right favor individualism, but if that is true, why do I see a sea of red hats? Why do they favor an authoritarian leader? Most of these people are ruled by fear. The pervasive sense of animosity and divisiveness within the "Make America Great Again" movement can be seen as an egregore, a collective entity born from the group's shared fervor and resentment, which is rooted in fear. They want a leader who will make them feel safe. They want to be led. This is important to recognize because it suggests hopeful possibilities if we could find the kind of hero who could reach them and allay their fears.
An egregore (also spelled egregor; from French égrégore, from Ancient Greek ἐγρήγορος, egrēgoros 'wakeful') is a concept in Western esotericism of a non-physical entity or thoughtform that arises from the collective thoughts and emotions of a distinct group of individuals.
When we look at the wealthy with their greed that hurts so many people, we must wonder if the fear at the bottom of that greed could be healed. The hero would have to slay the collective fear monster.
Collective fear is intricately linked to the concept of the collective unconscious, a term coined by Carl Jung. The collective unconscious refers to a shared reservoir of memories, experiences, and archetypes that are common to all humans, transcending individual consciousness. These elements of the collective unconscious influence our thoughts, behaviors, and reactions, often in ways we are not fully aware of. Collective fear is the phenomenon where a group of people share a common sense of fear or anxiety about a specific threat or danger. Collective fear often amplifies individual fears, creating a heightened sense of urgency and concern. This type of fear can influence group behavior, leading to widespread actions such as panic buying, mass evacuations, or increased social tensions. Media coverage, social media, and word of mouth can play significant roles in spreading and intensifying collective fear.
When a group of people experiences collective fear, it can tap into these deep, shared aspects of the collective unconscious. Archetypes related to survival, danger, and community response become activated, guiding group behavior and emotional responses. For instance, archetypal themes like the "fear of the unknown" or the "need for protection" can manifest during times of collective fear, influencing how societies react to threats.
This connection means that collective fear is not just a product of immediate circumstances but is also rooted in the deep, shared psychological patterns of humanity. Understanding this connection can help in managing collective fear more effectively, promoting responses that are both rational and grounded in a deeper awareness of our shared psychological heritage.
Collective fear, influenced by the collective unconscious, can lead to behaviors such as sowing mistrust, hoarding money and other assets, resisting ecological actions, and trying to control others, especially when people feel their resources or way of life are threatened.
- Sowing Mistrust: When collective fear is activated, it often brings forth archetypal fears of the unknown and distrust of others. This can lead to heightened suspicion and a breakdown of social cohesion. People may begin to see others as competitors for limited resources rather than collaborators in addressing common challenges. This mistrust can be exacerbated by misinformation, media narratives, and rumors, further driving wedges between communities and individuals.
- Hoarding Possessions: Fear of scarcity is a powerful motivator rooted in the collective unconscious. When people perceive a threat to their financial stability or access to essential goods, they may begin hoarding money and other assets. This behavior is driven by a survival instinct to ensure that they and their loved ones have enough to endure potential hardships. During economic crises, natural disasters, or pandemics, this instinct can manifest in widespread panic buying and stockpiling of goods, which can create actual shortages and exacerbate the crisis. We saw this happen during the COVID pandemic when people horded toilet paper, masks, and hand sanitizers.
- Resisting Ecological Action: When people feel their economic security is threatened by environmental regulations or policies, collective fear can lead to resistance against efforts to respond to the ecological crisis. For instance, industries and individuals heavily invested in fossil fuels may oppose climate change policies if they perceive them as a threat to their livelihoods. The archetypal fear of change and the unknown can make people cling to familiar practices, even when they are unsustainable. This resistance is often fueled by narratives that frame ecological actions as economically detrimental, thereby reinforcing the fear of loss and driving opposition.
- Trying to Control Others: In times of collective fear, attempts to control others become more prevalent. This behavior can manifest as efforts to dominate, manipulate, or restrict the actions of others in a bid to secure one's own safety and stability. When individuals feel their view and way of life is threatened, they may resort to controlling measures, shaming, canceling and controlling what can be said.
Collective fear can trigger deep-seated survival instincts that prioritize immediate security over long-term well-being. To counteract these tendencies, it is crucial to address both the psychological and practical aspects of the individual to dissipate the collective fear. If we don't heal people first then all our efforts at ecological healing will be a giant game of chess with very wealthy, very afraid people determined to maintain their "safe" lifestyle.
Fear in the population is creating a flood of anger, seemingly impossible to overcome. How can we move forward in such a flood? The individual will always play an important role in leading us to an ecological civilization, even if they walk in fear. It is better to acknowledge our fear so the rest of us know that it’s okay to be afraid: That we are all afraid.
When you debate someone to try to change their mind, you might be dismantling their world view. They will fight for their lives because you are trying to pull out the very ground beneath their feet. They will fight hard and against common sense to save their footing. Debating and arguing have the opposite effect from what is intended. We must find gentler ways to approach each other.
Mobs and Monsters
I think back to when I read To Kill a Mockingbird in high school. I learned about mobs from the scene in chapter 15. By talking in a very personal way to one of the men in the mob, Walter Cunningham during a tense confrontation, Scout manages to humanize the mob intent on killing Tom Robinson, Atticus tells her,
“A mob's always made up of people, no matter what. Mr. Cunningham was part of a mob last night, but he was still a man. Every mob in every little Southern town is always made up of people you know—doesn't say much for them, does it?”
Here is the scene from the book:
In ones and twos, men got out of the cars. Shadows became substance as lights revealed solid shapes moving toward the jail door. Atticus remained where he was. The men hid him from view.
“He in there, Mr. Finch?” a man said.
“He is,” we heard Atticus answer, “and he's asleep. Don't wake him up.”
In obedience to my father, there followed what I later realized was a sickeningly comic aspect of an unfunny situation: the men talked in near-whispers.
“You know what we want,” another man said. “Get aside from the door, Mr. Finch.”
“You can turn around and go home again, Walter,” Atticus said pleasantly.
. . . .
I looked around the crowd. It was a summer’s night, but the men were dressed, most of them, in overalls and denim shirts buttoned up to the collars. I thought they must be cold-natured, as their sleeves were unrolled and buttoned at the cuffs. Some wore hats pulled firmly down over their ears. They were sullen-looking, sleepy-eyed men who seemed unused to late hours. I sought once more for a familiar face, and at the center of the semi-circle I found one.
“Hey, Mr. Cunningham.” The man did not hear me, it seemed.
“Hey, Mr. Cunningham. How’s your entailment gettin’ along?”
Mr. Walter Cunningham’s legal affairs were well known to me; Atticus had once described them at length. The big man blinked and hooked his thumbs in his overall straps. He seemed uncomfortable; he cleared his throat and looked away. My friendly overture had fallen flat.
Mr. Cunningham wore no hat, and the top half of his forehead was white in contrast to his sunscorched face, which led me to believe that he wore one most days. He shifted his feet, clad in heavy work shoes.
“Don’t you remember me, Mr. Cunningham? I’m Jean Louise Finch. You brought us some hickory nuts one time, remember?” I began to sense the futility one feels when unacknowledged by a chance acquaintance.
“I go to school with Walter,” I began again. “He’s your boy, ain’t he? Ain’t he, sir?”
Mr. Cunningham was moved to a faint nod. He did know me, after all.
“He’s in my grade,” I said, “and he does right well. He’s a good boy,” I added, “a real nice boy. We brought him home for dinner one time. Maybe he told you about me, I beat him up one time but he was real nice about it. Tell him hey for me, won’t you?”
Atticus had said it was the polite thing to talk to people about what they were interested in, not about what you were interested in. Mr. Cunningham displayed no interest in his son, so I tackled his entailment once more in a last-ditch effort to make him feel at home.
“Entailments are bad,” I was advising him, when I slowly awoke to the fact that I was addressing the entire aggregation. The men were all looking at me, some had their mouths half-open.
. . . .
I began to feel sweat gathering at the edges of my hair; I could stand anything but a bunch of people looking at me. They were quite still.
“What’s the matter?” I asked.
Atticus said nothing. I looked around and up at Mr. Cunningham, whose face was equally impassive. Then he did a peculiar thing. He squatted down and took me by both shoulders.
“I’ll tell him you said hey, little lady,” he said.
Then he straightened up and waved a big paw. “Let’s clear out,” he called. “Let’s get going, boys.”
As they had come, in ones and twos the men shuffled back to their ramshackle cars. Doors slammed, engines coughed, and they were gone.
In this scene not only did Scout acknowledge Mr. Cunningham but she seemed to be compassionate toward him. She was not taking on a coping stance because Scout was very rooted in herself. But the mob was rooted in the shadow monster and rule by anger with underlying fear.
Virginia Satir would likely commend Scout for her ability to see past the "shadow monster" of the mob—a dehumanizing collective force driven by anger and fear—and recognize the individual humanity within it. By addressing Mr. Cunningham personally and recalling specific, positive interactions, Scout disrupts the mob mentality and brings the human side of Mr. Cunningham to the forefront. This aligns with Satir’s belief that people can reconnect with their inherent goodness when they are seen and acknowledged as individuals.
The compassion Scout shows towards Mr. Cunningham mirrors Satir’s emphasis on empathy and connection. By showing genuine concern for Mr. Cunningham's legal troubles and his son, Scout taps into what Satir called the "life force" that fosters connection and understanding between people. This act of empathy helps dismantle the mob's collective anger and fear, bringing back individual responsibility and humanity.
Satir would likely discuss the contrast between the psychology of the mob and individual accountability. She might point out that while mobs can obscure individual morality through anonymity and collective emotion, breaking through that facade—like Scout does—reminds individuals of their personal responsibility and humanity. This shift from a deindividuated state back to individual consciousness is crucial for positive change.
If we are to have an ecological civilization, we must break through the mob wherever we find it and help people feel safe.
Grief and Fear
Some might suggest that our concern for the loss of species and forest is fear. We do have a level of survival fear, but the collapse is not likely to happen in our lifetime. What we feel is anticipatory grief. Anticipatory grief is the emotional response that occurs before an impending loss, typically in the context of a terminal illness or an expected death. It involves the same feelings and reactions as conventional grief but happens before the actual loss.
In his book, The Web of Meaning: Integrating Science and Traditional Wisdom to Find Our Place in the Universe, Jeremy Lent discusses anticipatory grief. He suggests that if we were promised a very long life but knew the earth would not last much beyond our lifetime, we would grieve deeply. Knowing the earth’s impending demise would strip life of meaning and purpose. Although we might feel relief at having escaped, we would struggle to find true satisfaction. Lent emphasizes that we are inherently connected to the earth's future, even if we're not consciously aware of it.
This connection is crucial for the healing work needed before we can make progress on building an ecological civilization.
Shadow Monsters
Taming the Monster
How do you conquer the collective fear monster when it resides in shadows? Just like in stories and mythologies, you need a hero. This hero stands tall against the shadows, facing the unknown with courage and determination. They inspire others to find their own bravery, uniting the community in strength and resilience. With each act of valor, fear diminishes, replaced by hope and confidence.
Myths and stories serve a profound purpose; they guide us along paths of understanding and wisdom. Through their timeless narratives and archetypal characters, myths impart essential truths about the human experience—teaching us about courage in adversity, the power of compassion, and the significance of transformation. They offer a compass in navigating life's complexities, illuminating universal themes that resonate across cultures and generations. By exploring the depths of myth, we uncover insights into our own journeys, finding meaning and direction amidst the challenges we encounter.
A hero is typically defined as a person who is admired for their courage, outstanding achievements, or noble qualities. Carl Jung believed that the hero archetype is a fundamental symbol that appears in the myths, stories, and dreams of all cultures, representing a common, universal experience. Jung discussed various aspects of the hero archetype across several of his works, particularly in relation to his theories on archetypes, the collective unconscious, and individuation.
To combat the collective fear monster in our society, the type of hero needed would embody certain qualities and approaches that can bridge divides, inspire unity, and promote understanding. We need a bridge builder. We need a hero who actively works to build bridges between different political ideologies, fostering dialogue and understanding rather than perpetuating polarization. We need many heroes to act as bridge builders.
These heroes would be good listeners and demonstrate genuine empathy and compassion towards those with differing views, seeking to understand their concerns and perspectives. Effective communication is crucial. While one may deliver beautiful and inspiring words, without adept speaking skills, those words may go unheard. Heroes courageously speak stand up to power and challenge divisive rhetoric or misinformation, promoting transparency and accountability.
Heroes advocate for justice and equality, addressing systemic issues that contribute to political division and social inequality. Heroes are leaders who value collaboration and consensus-building, working across party lines and communities to find common ground and solutions. They are visionary leaders who inspire hope and optimism for a shared future, emphasizing common values and aspirations that unite People for the common good.
Heroes remain resilient in the face of challenges and setbacks, persistently working towards long-term solutions rather than short-term gains. Jung discussed the hero's encounters with trials and challenges as symbolic representations of the psychological obstacles individuals face in their personal development. Heroes are used to challenges and can endure the difficult task we face.
Ultimately, we need a hero who symbolizes unity, inclusivity, and the collective strength of diverse voices working towards a common purpose: the survival of our planet and all those who call it home.
In advocating for an ecological civilization, it's essential to promote transparent communication, build community trust, ensure economic security, and highlight the long-term benefits of sustainable practices. By fostering these elements, we can encourage both individual and collective actions that are more rational and cooperative in addressing shared challenges.
It might seem like I've been focusing on the individual, but healing doesn't happen in isolation. We heal together. We create safety together. As a chaplain, my role is to listen to individuals and I have been hearing fear, destructive and dividing fear, from many. We slay the collective fear monster a little at a time.
I'm advocating for building an ecological civilization by supporting individuals in healing from fear so that fear doesn't drive harmful actions. The hero on this journey is the healer. We all have the capacity to be healers and to help others feel safe. While the world is challenging right now, we have the potential to improve it for each other.
When encountering someone with whom you ideologically disagree, kindness and curiosity can go a long way. We can all be heroes and invite others to join us on that journey.
Alright heroes, are you ready for this challenge? Spread out and heal fear wherever you find it.
An anthropologist proposed a game to children in an African tribe. He placed a basket of fruit near a tree and told the children that whoever reached it first would win the sweet fruits.
When he signaled them to run, they took each other's hands and ran together, then sat down together to enjoy their treats. He asked why they had run as a group when one could have had all the fruit for themselves. They replied, "Ubuntu, how can one of us be happy if all the others are sad?"
In their culture, "Ubuntu" means "I am because we are." This tribe understands a secret of happiness that many societies claiming to be civilized have lost.
