Awakening From Your Anger

Tag: conflict management

  • A Mature Culture: Daily Living? (Part 1)

    LivingWell

    Daily living: I have mentioned in my last few posts that Louis Herman, in Future Primal, lists four characteristics that satisfy human activity, what he calls the Truth Quest: the seeking of wisdom (individuation), face-to-face discussion of important issues (intersubjectivity), shared decision making in trusted groups (direct democracy) and a narrative of meaning (mythic narrative). All components are in a continual dance with each other, in a never-ending journey of discovery — they are the basis of daily living.

    MandalaFP

    So –– what would cities or communities be like in these circumstances, where the total population of the world, the global village, is one to two billion people, all of whom were guaranteed adequate attention to education, health, and resources for living? Obviously very different from present-day modern life, which ranges from the affluent West to the poorest countries of the world. There would undoubtedly be much diversity, but the themes suggested by Herman remain important.

    I remind the reader that what follows are my musings, based on ideas I have encountered in my personal readings. Given that I have grown up with the individuality of Western civilization in a somewhat affluent fashion, I cannot say that I like all that I am going to suggest, but I do believe that my musings are essential features of sustainable and resilient culture.

    I consider the following would be essential features of daily life. Especially, I and every other human being on the planet would be living in similar fashion. I strongly value cultural diversity, but we simply cannot afford (both physically and emotionally) the vast consumerism of our planet — most of what we do would need to done in modular fashion, using shared resources.

    A question: If our highest priority was the seeking of wisdom, the seeking of personal growth, would we need private property, other than in token fashion? If everyone had adequate education, health and living conditions, would we need money? If everyone was convinced of the need for sustainability, would we be willing to live effectively into community, sharing childcare, and sustaining each other in many ways to which at present we only give lip service? Utopian perhaps, but how else can we adapt to the massive changes that are needed in our current world?

    I suggest that each individual would be committed to living in a village-like environment (up to about 300 people), seeking always to find a balance between personal needs and the improvement of local culture, not growth per se, but sustainable satisfaction.

    • Given advanced communication technology, this village-like environment could provide both work and personal-family milieu, offering excellent resources for cultural enhancement (library resources, theatre, et cetera).
      • Community child care of high quality would be an essential feature, such that children would be welcome to attend all community functions.
    • There would be many community interactions, on a daily and weekly basis, ranging from community sharing of food preparation and eating to local governance, with a commitment to:
      • personal development, especially emotional development (call it therapy by any other name),
      • resolution of conflict (the settling of inter-personal differences), and
      • local governance (the management of community to achieve local desires).
    • There would be some opportunity for travel, both business and personal, but for the most part, travel would be in a virtual domain, not a physical domain.

    These village-like environments would be embedded within larger communities, where more sophisticated resources (medical and educational, for example) would be available. There would be strong linkages between governance at this level and that of the village-like level (see later posts for details).

    Your thoughts?

    To be continued.

  • Community in a mature culture? (Part 2)

    How could we be satisfied in a mature culture?
    How could we be satisfied in a mature culture?

    We are now the most important species on this planet, dominant in our capability to sustain it, or to destroy it. Up to this point in time, our “civilization” has been that of domination, and essentially unlimited growth. If we want to survive and thrive as a species, we have no choice but to learn cooperation and sustainability — this is the fundamental basis of a mature culture.

    For me, this means:

    • We must have a sustainable population, likely 1.5 – 2 billion, certainly less than 2 billion people (my personal sense is that of about 1 billion). Currently we have more than 7 billion; how we are to reduce in number is unclear, and if we do not have clarity, it will likely be bloody.
      • Our technological skill is of major advantage in high-speed communication and sustainable energy management; but we must temper the ways in which it leads to competition and consumerism.
      • We must be sustainable. That means that there will be no such thing as garbage — all goods and end-products must be recycled. Our environmental impact must be minimal.
        • We must give up our orientation to “growth.” It is likely that there will no such thing as “for profit;” everything we do will be “non-profit,” sustainable and resilient.
    • Our current civilization is orientated to newness, almost in an addictive fashion — we call it boredom. We must learn the joys associated with the growth of wisdom; this in itself provides a deep satisfaction and exhilaration of living.
      • Ross and Herman (both mentioned in the last post) note the intense gratification that comes to being open to the present moment in the quest for truth.
    • We are designed for living in small groups, somewhere in the of range 50 – 200 people. We name such groups villages.
      • It is in these small groups that, optimally, we practice the first three of Herman’s characteristics: the pursuit of self-knowledge, face-to-face discussion, and direct democracy in action.
        • It is in the interaction of villages that the larger narrative emerges.
      • We are both competitive and cooperative by nature.
        • We must learn the skills of non-interference. We must learn how to manage our anger when our cherished beliefs are challenged by the diversity of a global village, both within our small groups and in our interactions with other groups.
        • My personal skill is that I know how to do this, and how to coach others in the processes necessary for this to occur.

    I suggest that the central aptitude in all this will be that of personal self-care. If I as an individual am unable to take care of myself, I am unable to gift to others in an effective long-term fashion. The predominant skills will be those of mindfulness and journal-writing, skills that are slowly developing in our current culture.

    In my next post, I will expand these characteristics into aspects of daily living.

    Your thoughts?

    To be continued.

  • Community in a mature culture? (Part 1)

    DailyLife1

    So, how would people actually live in a mature culture? As an aside, one of the disadvantages of digressions (my last few posts) is that I forget where I was. My current blog contributions are also complicated by a lot of traveling during the summer. So some will be short, others longer. In addition, in the next few posts, I will always end with “Your thoughts?” as a way to encourage your own ideas as to how we could live.

    In my work with anger management, I have always maintained that there are two important considerations:

    • we are emotional beings, and
    • we can have clarity — it’s optional.

    We are pain avoiders — that is almost the definition of biology (all of life moves towards pleasure, and away from pain). In this, we are driven by our emotional needs and our other-than-conscious needs, and we have great difficulty overcoming these needs so as to have clarity of options. We are thus frequently in internal conflict with ourselves; we are frequently in external conflict with others, especially in regards to the needs of the individual versus the needs of the group; and we have great difficulty with conflict (for most people, it is filled with pain).

    And for literally millions of years, we have been hunter-gatherers, and it is only in the past few thousands of years that we have shifted to civilization, gathering in large groups so as to take advantage collective action. It is only in the past few hundred years that we have become technological. Who we are as human beings is determined by the millions of years, not the superficial gloss of the recent past. And if we are to be at peace with our world, we must live into who we are, not who we think we should be.

    I’m currently re-reading Last and First Men by Olaf Stapledon. Stapledon was described as the greatest mythologist in science fiction, deeply influential in that genre; Last and First Men is a three-billion-year history of mankind (in 300 pages!). Stapledon notes in the fiction that it took more than two billion years for man to give up the processes of misunderstanding, self-centeredness and ill-will — definitely a long journey — hopefully we can actually mature faster than this, we need to do so.

    So, who are we? In addressing this question, I have been deeply influenced in particular by three books (each one is a fascinating exploration, and I recommend each highly):

    • Rupert Ross, Dancing With A Ghost: Exploring Aboriginal Reality
      • Ross explores the underlying basic whereby Aboriginal culture of Canada remained largely as hunter-gatherers, and did not become a culture of domination, but rather emphasized non-interference.
    • Louis Herman, Future Primal: How Our Wilderness Origins Show Us The Way Forward
      • Herman explores the nature of the society of the San Bushmen of the Kalahari Desert, our closest living relatives to the original hunter-gatherers. He suggests that they are also the longest surviving direct democracy in the world.
    • Andrew Schmookler, The Parable Of The Tribes: The Problem Of Power In Social Evolution
      • Schmookler explores how the impact of power dynamics has been the single most important determinant in the development of civilization, eventually leading to the dominator culture of modernity.

    Herman, in particular, points out that the original Socratic intention of politics was the search for the good life, attempting to answer (and balance) two primordial questions:

    • How shall I live? and
    • How shall we all live together?

    (This is certainly not how I think of politics today!)

    Herman also names four components that bring satisfaction to human activity:

    • the pursuit of self-knowledge and personal growth;
    • honest, face-to-face discussion that enlarges and qualifies personal understandings;
    • communication within small democratic communities of trusted equals; and
    • a collective, cooperative weaving together of a big story — a narrative of meaning — that helped the individual find his or her particular place in the ever-expanding shared big picture.

    The underlying purpose of my blog is to challenge the human issues that support accelerated climate disruption. I maintain that these issues are the same factors that have created the risks of nuclear holocaust, overpopulation, and other major environmental disasters. So my remarks on a future mature culture are applicable to all this.

    Your thoughts?

    To be continued.

  • The Force Field of Change

    ChangeFF

    I woke up this morning aware that, for me to continue this discussion of envisioning a mature society, there are a number of digressions that I need to introduce. I want my writing to emphasize useful process, rather than utopian ideas. So —

    • the Force Field of Change,
    • the factors that determine change,
    • the differences between difficulties and problems. and
    • the differences between solvable and resolvable difficulties.

    I need to explore these so as to have clarity of language — clarity of language is so important to me. If I am to make my musings meaningful, I need to write about them in a way that communicates what I want to say.

    One of the difficulties of life is that it is a miracle that human beings are able to communicate at all — there are so many nuances to be overcome. A couple of statements emphasize this for me:

    “I believe you understand what you think I said but I’m not sure you realize that what you heard is not what I said,”

    and (this time with emphasis)

    “I believe you understand what you think I said but I’m not sure you realize that what you heard is not what I said.”

    Onwards and upwards — the Force Field of Change.

    Force Fields are way to indicate that factors that come into a problem, in this case: change. (I’ve described them in a different context in an earlier post.) Effective change requires:

    • honesty as to where I am in the present (best with a sensory-grounded description of what is actually occurring,
    • a detailed vision of what I want in the future (essentially the scenery on the road),
    • a description of the forces that are assisting me in moving forward (the motivating factors), and
    • a description of the forces that are stopping my progress (the deterrent forces).

    Together, all of this determines where I am in the present, balanced within the various forces. But I am not in the future. If I am to get to the future, I need to augment the motivating forWarmingFFces, the driving forces, and diminish the deterrent forces, the restraining forces. From my perspective as therapist, I suggest that diminishing the deterrent forces is more powerful than augment the motivators. But it is more painful to do so, and therefore people often focus on the augmentors.

    Applied to the issues of seeking a mature culture, global warming is only one of the restraining forces. For the most part, climate change is a technological issue, but the underlying forces driving it are emotional. In my PhD, I identified these forces as the acedia of our culture; the force field thus became:

    • diminishing the many ways in which we traumatize ourselves, and
    • increasing the factors that move us to maturity: wisdom, discipline, hope, and playfulness.

    AcediaDeterminants

    Appropriately modifying all of these forces must become intentional parts of daily living in a maturing society.

    Tomorrow: the factors that determine change.

  • What values would be important in our future? (Part 3 of 3)

    Values are the core of living.
    Values are the core of living.

    This is the third posting on what I believe a mature culture would value. In the previous one I commented on

    1. the primary need to value children,
    2. the need for a cultural story, a mythic narrative, that honors wisdom,
    3. an educational system that provides deep support for life-long growth, and
    4. practical skills that allow living with diversity and resolving conflict.
    Further thoughts

    I’ve been re-reading a book that had a important impact on me as to how I view culture: Rupert Ross’s Dancing With A Ghost: Exploring Aboriginal Reality. Reading it in the 1990s, I was deeply impressed with Ross’s suggestions of the profound maturity of Aboriginal culture (much of which was destroyed by European domination), a culture that was non-technological and subject to the risks of living in wilderness.

    At that time, I created a workshop I called Reality, and how we live it. In it, I contrasted what I called The People of the Ladder (European-based) with The People of the Wheel (Aboriginal-based). I suggested that both had value (technological civilization versus emotional maturity) and both had deficits (the costs of domination versus the risks of starvation). If we are to survive, we now need integration of the positives of each of these, and reduction of the risks of each.

    To continue — the next value I suggest is:

    Governance based on planning for the “seventh generation.”

    Overall, our current governance, at least in democratic countries, is based on political systems. The term comes from polis, meaning “affairs of the cities,” thus organizing groups of people to achieve desired ends. Its origin was part of the development of democracy, a system of governance meant to access the wisdom of the people. Beginning in 1952, MacIver[1] suggested that “modern specialization of functions and interests, and the consequent growth of great interest groups, and of vast and powerful organizations devoted exclusively to their advancement, has destroyed the very basis of social life” (p. 77). Utterly true for me. And given the lobbying of commercial interests, modern political systems certainly do not plan for the long-term future.

    I make a huge distinction between statespersons and politicians; to quote James Freeman Clarke[2], “A politician thinks about the next elections — the statesman thinks about the next generations.” A mature culture must focus on the needs of our entire planet, over many generations; in general, as a people, we are not skilled in the management of such diversity and potential conflict. The issues are incredibly complex, but there are modern models available to deal with complexity; a blog is not the place to go into details, and I recommend the interested reader to explore Gaian Democracies, holacracy, and community development processes. There is also much of value in Ross’s book; he was a practicing lawyer when he wrote the book, very aware of how European governance had destroyed Aboriginal culture.

    To quote from my book Acedia, The Darkness Within:

    A mature culture would actually be a no-party democracy, with individuals elected on the basis of perceived wisdom, and with interlocking regional governments, up to a world government. Individuals would be elected on the basis of perceived wisdom by appropriate regional groups to form a regional level of government, that government deciding within itself who would be the proposers of legislation and who would be the devil’s advocates. Essentially, the government would function to be a sophisticated cooperative body, attuned to the needs of the populace it served, yet focused on what the populace needed long-term, not as based on election requirements. Sophisticated electronic communication, including frequent high-level polling of needs and ongoing values, would allow the government to stay in touch with the populace. (p. 202)

    A judiciary system based on justice circles, not just legality.

    As indicated about, I am re-reading Dancing With A Ghost. Somewhere in his book (I have not yet found the specific reference), Ross tells the story of a discussion between a white judge and a native elder, in which the elder says to the judge: “We know you have a legal system; we are just not sure it is a justice system.” Our European-based legal systems in general are adversarial; they do not support community.

    And we need community; if well-developed, it is the basis of cooperation. The best example I have seen has been the use of justice circles — attempts to restore all parties to be in community at peace with each other, and such that the contraversial actions which led to disputes are not intentionally repeated. I also believe that such attempts to create justice is not perfect, and that there will be occasions where individuals repeatedly:

    act contrary to the needs and desires of the group. I suggest that, here, more senior groups (groups to which earlier decisions might be appealed) would have the power … [to ostracize such individuals] from the group, perhaps [for the individuals] to live in enclaves not subject to the standards of the general culture. These alternate cultures would be free to develop their own standards, but would not be permitted to impose their standards on the main culture. If desired, individuals in these substitute cultures could transfer back to the main culture, but a requirement would be they demonstrate they have sufficient intention and maturity to live within the main culture. (MacQuarrie, Acedia, p. 203)

    A question: Would these six values that I have proposed be adequate to ensure a balance between the needs of individuals and the needs of the culture? Almost certainly not; I would call them necessary, but not sufficient. What is really needed is ongoing attention to the character of the culture. This would be the prime intention of the ongoing pursuit of wisdom: good judgment of the needs of the evolving present moment.

    Your thoughts?

    To be continued.

    Next postings — I was going to explore how governance would function. Instead, I will explore what community would be like.

    [1] MacIver, R. M. (1952). The ramparts we guard. New York, NY: Macmillan.

    [2] Wikipedia. (2009, December 11). Statesman. Retrieved December 23, 2009, from Wikipedia: http://en.wikipedia.org/wiki/Statesman

  • What values would be important in our future? (Part 2 of 3)

    Values are the core of living.
    Values are the core of living.

    This is the second posting on what I believe a mature culture would value. In the previous one I commented on a) the primary need to value children, and b) the need for a cultural story, a mythic narrative, that honors wisdom.

    As I reflect on why I am writing this blog today, I came across an interesting quotation: “Do not try to save the whole world or do anything grandiose. Instead, create a clearing in the dense forest of your life… ~ Martha Postlewaite.” At some level, I am attempting to do both, to save the whole world, and to create a clearing in my own life. My mythic narrative is such that I want to leave a better world for my grand-children, and my own life has been about emotional growth in honor of spirit; I believe we all want this, to support our children and to grow in spirit. So these values speak about what I want as well as what I believe we need to bring to conscious awareness for our survival as a species.

    To continue — the next value I suggest is:

    An educational system that provides deep support for life-long growth.

    We must recognize that every human being has the right to education, not just a few years of schooling, but a life-long pursuit — because education never ends. Such a system is the basis of the pursuit of wisdom. It must start with the recognition that the education of women is a major key to our survival as a species — women are the life-givers, and in general, are far more capable in the pursuit of cooperation then are men.

    In such a system, people would meet in small groups, at least weekly (with children present), to discuss life issues of importance, learning from themselves and from skilled mediators, learning how to resolve difficulties and cooperate with each other. It cannot be a top-down model of what people should do; it is not an effective means of learning. People would mentor each other, challenging both themselves and the systems within which they live. Easy, no; essential, yes.

    Practical skills that allow living with diversity and resolving conflict.

    What do you do when you are in conflict with someone else? The vast majority of people do not like to engage in conflict; I certainly don’t. but I at least have learned that conflict is normal — it is the essential fabric whereby we come to like and value each other (if we were all the same, it would be really boring!). But it is not easy.

    In the best of circumstances, we have billions of people on this planet. Each one of us is different, and entitled to living space (food, shelter, education, health, etc.). And each one of us is emotional; when emotion-laden differences arise, we call it conflict. Frequently I have said to people: We are emotional; we can have clarity — it’s optional. And it requires ongoing effort to be able to think clearly about issues when emotions run high. Despite the dictates of modern psychology, I am a strong advocate of Blowing Out®, the system[1] I developed as a method for moving through emotional issues so as to have clarity in conflictual situations.

    So often I hear people say that we should not be in conflict, that we should be able to resolve issues peacefully, and other admonitions as to how we should behave. I have very little use for shoulds, other than they being an indicator of conflict (see my earlier blogs on this subject). Every human being has thoughts and feelings about the struggles of life, and in general each person has their own experience, some having had more difficulty in life than others. Some have more power. Cooperation in diversity and conflict means that we work to provide justice for all, not just those who are in power. It means that all have a voice in providing such justice. Given our current maturity as a species, this takes incredible time and effort for resolution; perhaps as we growth in authenticity, it will take less time.

    Your thoughts?

    To be continued.

    [1] described in my book Blowing Out the Darkness

  • What values would be important in our future? (Part 1 of 3)

    Values are the core of living.
    Values are the core of living.
    Big words, of major impact

    Where are we going to in our culture? Are we able to move towards a healthy civilization? Presently our society is based on a system called scientific materialism, and especially influenced by neoliberalism. These are big word, worth understanding, but essentially they mean that:

    • only science can provide answers, and
    • the basis of society is to be a consumer of goods.

    For me, these ideas are not a reflection of wisdom, especially because I value (at the emotional level, not the commercial level) art, theatre, philosophy, and many other aspects of life that are not within these spheres. Both ideas are also major contributors to our current dilemmas of global warming and environmental degradation.

    So, if we are to survive, and especially thrive, as a species, we must live a different value system. What would such a society value? And not just value as lip service; the values would be lived on a day-to-day basis. Previously, I listed six characteristics, and I will now comment on each in turn, here and over the coming two posts.

    • The care of children would be the highest priority.
    • A cultural story that honors the pursuit of and living of wisdom.
    • An educational system that provides deep support for life-long growth.
    • Practical skills that allow living with diversity and resolving conflict.
    • Governance based on planning for the “seventh generation.”
    • A judiciary system based on justice circles, not just legality.
    Children would be our highest priority.

    We would develop social structures so that children would be included in all aspects of our lives. Why? Because children are our future, and they need to be exposed to all that we value, and what we do — remember the adage about actions speaking louder than words. I watched the movie Malala a few nights ago; it is the story of the Afghan teenage girl, Malala Yousafzai, who was shot by the Taliban for demanding that girls be allowed education; she survived serious injuries, and went on to win the Nobel Peace Prize for her continuing efforts. An important component of her life had been that her father was a teacher in Afghanistan, and allowed his daughter in his classroom from infancy onwards. This was part of her cultural modeling.

    I do not mean that children need dominate our lives; as adults, parents and elders, we must provide authentic models for them. Richard Rohr identifies the issue best for me in one of his recent blogs (Daily Meditations, 20160621):

    I don’t think we’re doing our children any favors by raising them without boundaries or rules, and largely letting them decide for themselves what is right for them. . . . Eric Fromm, in his classic book The Art of Loving, states that the healthiest people he has known are those who received from their two parents and early authority figures a combination of unconditional love and conditional love.

    But we need to provide them with models that sustain our world, rather than examples of how we dominate and destroy.

    A cultural story that honors the pursuit and living of wisdom

    Who do you know whom you regard as wise? What is it about them that you value? I suggest that somehow they are authentically themselves: what you see is what you get, and what you get is good judgment. How have they gotten to this place in their life? I suggest that in some fashion they have rebelled against the social norms, not in big ways necessarily, but in significant ways.

    Our culture does not value wisdom! Nor does it value the other factors I identified in my PhD dissertation on acedia (see my book Acedia, The Darkness Within), factors that allow movement forward in the pursuit of wisdom:

    • hope (evidence in the present for what I want in the future),
    • discipline (discipline is valued as part of physical exercise, but not emotional discipline to do the hard work of resolving those issues that are part of our personal lives), and
    • playfulness (joyous spontaneity and surprise).

    From your perspective as reader, what is the story that guides our civilization? Human beings are story-makers; mythic narratives have guided our lives for millennia (the movie Avatar is a great example of a culture moved by story). But our cultural story for the most part is that of meaninglessness (in a cosmos of great beauty), and the domination of nature by man.

    If we are to have a story, it must honor the pursuit of wisdom as a live-long study, a story that encourages our resilience as a species. For me personally, it must encourage every human being to pursue awareness of who they are (therapy, by any other name) in balance with the needs of others. It must also ask us to move towards something greater than who we are, God (spirit, creator, higher power) by any other name. Being of service is somehow of immense importance to who we are as human beings.

    Your thoughts?

    To be continued.

     

  • Why I do anger management

    So sad.
    So sad.

    In one sense, this post is a digression on my current theme of visioning a mature society. But it also gets to the heart of the matter of how we are to get to this vision. For me, anger is the canary in the coal mine, and it has movement.

    First, what a blog offers me.

    In doing a blog, I am forced by its structure: It needs to be short and fairly concise, neither of which really suits my need to present depth. However, I go in a number of interesting directions.

    • I give major attention to how blogs attract people, a significant learning curve for me.
      • I use more lists and more subheadings — they apparently attract more attention. (Because of information overload, people seek very brief bites of information, thus very stressful and dysfunctional. Efficient, but sad!)
      • I keep the posts relatively short, forcing me to be more precise. Likely a good thing.
    • I use my meditation practice (approximately 40 minutes a day) as a way to reflect; thereby, I access my other-than-conscious mind, a very powerful workhorse for me.
    • In having pause time between blogs, I develop very interesting (to me) side-branches to the themes I want to present.

    So, why anger management?

    I focused on anger management as a therapist largely because anger was so much a part of my own life. With this, I soon came to realize that anger is a part of every life issue. Thus I had the opportunity to study the whole of life.

    In that sense, anger is a window to cultural issues, and is a canary in the coal mine. If you want to improve any situation, augment the positives and diminish the negatives. As applied to mine conditions, for example, you work on a) education for better conditions, and b) improving the ventilation system. But if you don’t change the ventilation, education does little good. From my perspective, if our culture does not deal long-term with the underlying anger in healthy ways, much (all?) of the positive movement is ineffective.

    In addition, anger has movement; it is a push against the environment. Eventually in my therapy practice, I realized that the people who were stuck were either lazy (they wouldn’t do the work) or fearful (they were afraid of the consequences of the work) — I’m not being critical here, simply attempting to identify. So in retirement, I decided to research laziness and fearfulness as the focus of my PhD. (Eventually I subsumed laziness and fearfulness, plus self-righteousness, into the ancient word, acedia.)

    There are two problems with acedia:

    • there is no movement; acedia is a stuck state, and requires an existential choice by the individual that they will not stay stuck; they will move through whatever the issues are.
    • acedia is the dominant factor that has lead to the issues of climate change. As a culture, we have been unwilling to do the work of choosing a world based on justice and health.

    Thus, for me, anger management has been my path to health, both individually and culturally. I’ve learned much thereby, both about the negatives and the positives.

    Now, back to cultural visioning (unless I develop another digression). :)))

    This post is part of what I am calling the core posts for understanding what I am attempting by this blog. For other core posts, click here.

  • Towards a mature culture?

    We need to learn cooperation.
    We need to learn cooperation.

    I indicated in my last post that, for the present, I will focus on what I believe we need to move towards so as to have an effective world culture of maturity. To repeat what I wrote last time: “I believe that the single greatest need we currently have as a species is to become a culture predominantly of cooperation. Competition will still be a part of who we are, but not the major part. How we are to get there is not clear.”

    What is a vision?

    In the next few posts, I will be writing what I envision might happen, but they are only my musings, not something I am locked into. The way I think of a vision is that it is the scenery on the road as I move forward with my life. There is the immediate scenery of what is actually happening around me, and there is the distant scenery of where I am hopefully heading. But, depending on many factors (especially both what I want and what others want), the distant scenery will change ¾ it is only the direction, the journey, not a fixed end-point.

    As I develop this theme, I invite you the reader to consider your thoughts about how we function as a society, and what would be a more effective society. I do not mean utopia, and I do not mean a society that gives lip service to maturing — but what would it really mean? How would such a society function?

    What would be a mature society?

    I’m going to break it down into six sections, with subsections:

    • What would such a society value?
    • How would governance function?
    • What would be the interactions between communities?
    • How would any given community function?
    • What would daily living conditions be like?
    • What are the major obstacles to such a culture?

    So, to begin.

    What would such a society value? And not just value as lip service; the values would be lived on a day-to-day basis. I’ll comment on each of these in the next post.

    • The care of children would be the highest priority.
    • A cultural story that honors the pursuit of and living of wisdom.
    • An educational system that provides deep support for life-long growth.
    • Practical skills that allow living with diversity and resolving conflict.
    • Governance based on planning for the “seventh generation.”
    • A judiciary system based on justice circles, not just legality.

    Thoughts?

    To be continued.

  • Recommendation: Confessions … CIA Agent

    The faceless enemy is easy to hate.
    The faceless enemy is easy to hate.

    In keeping with my last post on the massacre at Orlando, I strongly recommend the Youtube video Confessions of a former covert CIA agent – Amaryllis Fox.

    She delineates the absolute need to know your “enemy” — he/she is human too.

    This was originally posted to my Facebook on 20160614.