Charles Eisenstein

Stories are powerful; we live by them. I recall hearing once that those who control the stories control reality. Charles Eisenstein points out that our current world-view is built on the “Story of Separation”. This story is pretty much the version of reality presented by late 19th Century mainstream thinking:

  • “You are a separate individual among other separate individuals in a universe that is separate from you as well”;
  • “There is no purpose, only cause. The universe is at bottom blind and dead”;
  • human beings must “protect ourselves against this hostile universe of competing individuals and impersonal forces, we must exercise as much control as possible” (Eisenstein 2013).

This old story is looking shaky these days, but is still widely believed. It’s familiar after all, and opening our minds to something radically different feels very uncomfortable.

What we need, Eisenstein suggests, is “the Story of Interbeing”, a new story that understands that “our very existence is relational.” We’re not ready for that new story but for many of us the old story no longer rings true, so “we still must traverse, naked, the space between stories” (Eisenstein 2013).

Back lit tree
Hembury Fort, Devon. © Author.

As activists we sometimes find ourselves using the Story of Separation to make sense of our world. This can be misleading, as we get caught up in a model of reality that’s the fundamental root of the problem. Eisenstein believes that we “need to ground environmentalism on something other than data” and he draws on Deep Ecology to explore an alternative:

“When we as a society learn to see the planet and everything on it as beings deserving of respect – in their own right and not just for their use to us – then we won’t need to appeal to climate change to do all the best things that the climate change warriors would have us do” (Eisenstein, 2015).

The work of Charles Eisenstein, David Abram, Glen Mazis and myself is rooted in single insight: We are relational earthbodies, fundamentally intertwined with the more-then-human-world. This is the truth at the heart of the embodied ecology that’s emerging.

Charles Eisenstein will be joining me for the on-line Embodiment Conference in October

David Abram

David Abram’s first book, The Spell of the Sensuous, (1996) has influenced pretty much everyone in the world of ecopsychology and environmental philosophy. Its themes are summed up in the subtitle: Perception and Language in a More-than-human world. By way of introduction, I’ll touch on each of those themes.

Perception
Abram is more than just a philosopher; he’s also an ecologist, anthropologist and slight-of-hand magician. That unusual combination gave Abram some unique insights about perception:

“The task of the magician is to startle our senses
and free us from outmoded ways of thinking.”
(Interview with Scott London, 2018).

Abram’s interest in perception led him to Merleau-Ponty’s phenomenology and he develops that into an embodied environmental philosophy. Abram challenges conventional ideas about subject and object, inside and out. He reveals that our perception is always participatory; it involves “an active interplay, or coupling, between the perceiving body and that which it perceives” (Abram, 1996). Thus he comes to understand the body as “a sort of open circuit that completes itself only in things, in others, in the encompassing earth” (Abram, 1996). There are echoes here of Eugene Gendlin who understood the body as extending beyond the skin into “a vastly larger system” (Gendlin, 1997).

Language
It’s not only humans who have a living language. Abram suggests that “various animals and other natural forms today speak in their own unique dialects” (Abram, 1996). Oral cultures fully appreciate this reality; they’re aware that we’re “corporeally embedded” in a “living landscape” (Abram, 1996). But the influence of writing has led us into a “more abstract mode of thinking” that conceals our sensuous, embodied relationship to the more-than-human world (Abram, 1996).

Wentworth Falls. Australia.

A more-than-human world
We are part of a more-than-human community: “the animals, the plants, the trees, even whole forests” (2018). Every member of this wider community has its own wisdom and way of being.

“Each place has its own mind, its own psyche. Oak, madrone, Douglas fir, red-tailed hawk, serpentine in the sandstone, a certain scale to the topography, drenching rains in the winter, fog off-shore in the winter, salmon surging in the streams – all these together make up a particular state of mind, a place-specific intelligence shared by all the humans that dwell therein … ” (Abram, 1996).

Abram was one of the first to recognize the importance of animism for ecological thinking. Animism had long been dismissed as a primitive error, but by the early 1990’s Religious Studies scholar Graham Harvey had identified it as a powerful influence amongst Neo-Pagans. Abram was on a parallel track to Harvey, following the thread through older, indigenous cultures.

Abram continues to explore these themes in Becoming Animal: An Earthly Cosmology (2010), another book I highly recommend. It’s important to note that Abram is a practical philosopher and his work with the Alliance for Wild Ethics is perhaps as important as his writing.

I’m delighted to say that David Abram will be joining me on the Ecology and Research channel of The Embodiment Conference. This on-line event takes place from 14 – 25 October and it’s free to join.

How to Save the World: Embodied Ecology

The UN message is clear: “Climate change is running faster than we are – and we are running out of time.” Most of us know climate change is an unfolding disaster, but we still don’t change. Why? It’s not what you know, it’s the way that you know it. We know the facts and figures in our heads, but don’t – or can’t – engage on an embodied, gut level.

I first explored these idea in Sacred Ecology and it’s still my most popular publication even though it’s over 25 years old! I wrote about ‘somatic knowing’:

“Besides the cerebral knowledge we all possess, the words & ideas stored in our heads, there is a deeper knowledge held within the tissue of our bodies. It is a somatic, physical knowing which comes from direct experience. This is the knowledge of faith, of emotion, of the gut feeling”.

Maori sculpture in Aotearoa.
Maori sculpture. Aotearoa.

Fast forward a quarter of a century, and I’m still exploring the same territory. I’ve found many allies in that time, people like David Abram, Glen Mazis, Charles Eisenstein and Philip Shepherd. You may not know them yet, but trust me – these are some of the key thinkers in what we might call embodied ecology. You’ll be able to hear from these four – and many others – as part of the free on-line Embodiment Conference in October. The conference will include over 1000 speakers from disciplines as diverse as yoga, coaching, meditation and therapy.

The Embodiment Conference takes place from 14 – 25 October. It’s free to join, but numbers are limited so sign up now if you don’t want to miss it.

In preparation for the event, my next few blog posts will introduce some of the thinkers featured at the conference. Next up will be David Abram, cultural ecologist, geophilosopher, author of ‘The Spell of the Sensuous’ and a source of inspiration for many!

Glen Mazis & David Abram discuss embodied ecology

Last year I was invited to host the ecology thread for the 2018 Embodiment Conference. Who would I recommend to speak on the subject of embodied ecology? Two thinkers immediately came to mind who have been a huge influence on my own work: Glen Mazis & David Abram. This podcast brings them together in a fascinating dialogue. After a brief introduction, I sit back to enjoy a journey through embodied ecology guided by these poetic philosophers. The core theme is, I think, participation. Glen points out that “The world is in your body and you’re feeling what it’s telling you”. David develops that idea with his suggestion that “to be a body is to be entangled, enfolded and infused with so many other bodies, most of which are not human”.

Both of them are fascinated with imagination and language. David points out that “our bodies are imagining the world constantly … Imagination is an act of the sensing body itself, all the time. We are creatively adding to to what is immediately given in the world”. Glen develops this idea when he speaks of how poetry is “a way of using language that tells you, no, you can’t stay just in the web of words, you’ve to go back to your fleshly experience”.

Glen and David explore many of the topics I’ve touched on in this blog – Merleau-Ponty, deep ecology, embodied knowing – and then follow the path into sensuality, language, climate change and eco-trauma. David beautifully expresses the pain: “To taste the world with our creaturely senses all open and awake is to feel a world that it is filled with wounds”. Glen identifies the danger here: “There’s the cycle of hurt and violation … that takes you further away from the resources you need”. But this source of pain is also the root of healing. For David “that edge of grief and pain is just a threshold, and if we step thorough that threshold without flinching from it we come into a world of wonders”.

We all agree that nature connection, opening “to the more-than-human world is the path to healing”. This is a very familiar route for some of us, but as Glen points out, it can be a rough walk and many people will need support along the way. However, he adds, “As soon as they open themselves, it’ll be self-affirming because the world is a nourishing place”.

Related resources: