Separation of Church & State leading to moral relativism

We have gone to the opposite extreme from the times when Church dominated the State. The moral relativism prevalent in our times demonstrates that the opposite extreme comes very close to the ways things were like at that time. A new kind of fanaticism is prevalent as result of "separation of Church and State," secularized, heartless policies that contribute to the commercialization of human kindness and have choked the "family" as well as the State.
This Separation goes hand in hand with meaninglessness, loss of purpose in a values-vacuum centered collective identity, trickling down into social pathologies informed by media and private interests. Have we considered giving "Union of Spirituality and Leadership," a chance?
What about instead of "Church & State" we insist in "Spirituality in State, Spirituality in Leadership". And we will have to agree on what is the meaning of Spirituality. But all founders of world religions have already agreed on the most important principles of human existence. Every few hundred years the meaning of human decency suffers tremendous decadence from vested interests, greed, cruelty and corrupt powers. We need to keep redefining what are the qualities of a leader.

The "Variety of Spiritual Experiences in Ethical Leadership" is an untapped treasure staring at us in the face... Just a thought for you and me.

Integral Yoga Vedanta—Action Prototype Informed by Yogic Inquiry

Integral Yoga Vedanta—Action Prototype Informed by Yogic Inquiry
and Service Leadership for Personal and Global Transformation
Vrinda (Estela Pujals)
California Institute of Integral Studies


Abstract
Every day that the thought of what is the role of Western yogis now that it is our turn to pay a debt of gratitude to the land that enriched our bodies, minds and spirits with a tradition that transcends words and was created by the great beings of the past in ways that modern science is just beginning to understand, comes to my mind I am humbled at the extent of my ignorance about the ramifications and complexity of this thought. Still the thought persists, it has taken possession of my mind, emotions and reason to be. It is in the light of the inspiration and gifts that enriched my life and the lives of many, in the East and the West, that we consider it is time to form coalitions of yogis for extending the benefits of Integral Yoga-Vedanta towards personal and global transformation. The experiment that started in the Site of Action essay gave way to the Action Plan submitted less than a month ago. So, why did I consider the value of picking up garbage in India? It was in a gesture of humility and gratitude before proposing more daring plans for collaboration—I hoped it would open the doors. And after revisiting the complexity of this vision, in view of the feedback of Professor Joanne Gozawa and in the light of the reading material in our course syllabus, in addition to a few connections that were made in the last month, it is obvious that the vision remains linked to a transformative that is presently shared by others. And we reach the conclusion that such an ambitious vision needs to be held in a longer period for nurturing and gestation before it matures to fruition in the hearts and minds of those that it holds.


Integral Yoga Vedanta—Action Prototype Informed by Yogic Inquiry and
Service Leadership for Personal and Global Transformation

From India, my Mother land, I have inherited the most precious and enlightening stories from a philosophy that keeps informing my life. From the Site of Action and Action Plan essays, where I detail the first seed for a project meant to contribute to the land that has given to us the wisdom of Integral Yoga-Vedanta, which took form during my first and only trip to India, led me to further explore the cultural biases and misconceptions that kept this aspiration on hold and in a state of impossibility. The more humorous paradoxical aspect of the rejection of my proposition in India, in my eyes at least, is that in a culture where most believe in reincarnation, I am seen as a foreigner, while spiritually and intuitively, India has been my mother land and its people are my own culture since many lives before. On an academic note, the insights and guidance of Professor Gozawa have been invaluable in helping me to elucidate a better “plan,” for which the ongoing successful connections initiated by other scholars serve as a humbling reminder of the discipline and the rigor required to succeed in this vision. This is no longer a personal vision; it needs to connect with the visions of others with a similar foundation. In the course of our Transformative Leadership Program, it has become clearer to me that so many salient principles and theories of the Yoga-Vedanta are present, in an upgraded language, the social sciences and the systems thinking studies available to us now and that these need to be integrated in developing this vision.

After consulting with several scholars immersed in the values that we have inherited from Integral Yoga & Vedic culture, like Karen E. Trueheart, Ph.D., Director of the Gandhi Institute and former faculty at CIIS, Stuart Sovatsky, Ph.D. alumni of CIIS, there is much more to be learned from establishing a more effective connection to learn from their insights. Also, there is much to be learned about the best approach to contribute to India in a spirit of karmayoga (service) from Dr. Jorge Ferrer, Director of the School of East-West Psychology, CIIS, and Dr. Sangeetha Menon, professor at the National Institute of Advanced Studies, School of Humanities, Bangalore, India, who is involved in the epistemologies, definitions of terminology in Consciousness Studies, “experience-experiencer duality problem levels of I-ness in Adwaita-Vedanta of Adi Sankaracharya” (2010).

Reading essays by Dr. Ferrer, Dr. Sovatsky (both from CIIS) and Dr. Menon, were most valuable for reminding me of the degrees of ignorance that a false feeling of certainty contributed to clouding my mind. The light shed by such reading was humbling to the mind but is unheeded by the heart, which is driven by a different “intelligence”. So, the drive and intention to continue research in this direction continues unhampered. The work ahead will surely present untold challenges and rewards. “In the transition from ego consciousness to Divine consciousness a devotee inevitably experiences much inner conflict and tension” (Jyotirmayananda, 1994, p.158).

On the topic of the qualities that one values most for transformation from an identity of contracted consciousness to one of expanding consciousness, Viveka Chudamani of Adi Shankaracharya proposes , in a verse that makes reference to another work of Shankara´s Atmabodha “The Panchakosha (Five Sheaths or layers of personality) affect the individual’s identity from a shifting mode to the more disciplined levels of personality integration. The Five Sheaths or layers of personality are: the Food or body layer of personality (also known as food-body or food-sheath) arises from the Prana (universal energy) layer or sheath, which arises from the Mind sheath, which in turn arises from the Intellect sheath, which in turn arises from the all-pervading Bliss or Spirit. (Jyotirmayananda, S. audio exposition of Shankara, Viveka Chudamani, Verse 27, referencing Atmabodha, Verse 14). These are mentioned here inasmuch as they are significantly relevant to the study of personal and global transformation. The contribution of this study to personal and global transformation cannot be underestimated, in view of the wealth of contributions that Sri Aurobindo and other Indian sages have demonstrated from the personal and global transformation that emerged from this discipline. To this effect, Sri Aurobindo commented to a would-be biographer, “I see that you have persisted in giving a biography—is it really necessary or useful? The attempt is bound to be a failure, because neither you nor anyone else knows anything at all of my life; it has not been on the surface for men to see” (Heehs, 2000, p. 86).

That Sri Aurobindo´s inner life, nor the inner life of any other person, is not “on the surface for men to see” does not mean that the contributions of such a way of life are invisible. This is what I mean by the process of preparation, karmayoga, for uniting the efforts of East and West yogis in what could begin as consciousness studies, but needs to extend to benefiting society at large. And the groundwork has already been laid by enlightened personalities in the recent past as well as the ongoing service of loka-sangraha (service to uplift humanity) of yogic leaders in the present.

The following are just a few parallels between the material assigned for this course as potential resources for advancing a collaborative work from the yogic perspective of Integral Yoga-Vedanta students from India and the US. So many resources are not included here for lack of time and space, or all practical purposes for our course’s requirements, but that merit at least to mention: the parallels between Integral Yoga and the following: Systems Thinking, the formative practices of the Buddha prior to attaining Nirvana, Kundalini Yoga and Systems Theory, Vedantic Inquiry into “Who am I?” in the light of the participatory inquiry paradigm and identity inquiry, and many more areas to be explored. For the sake of validating the claim of how much the required reading in this course resonates with Integral Yoga-Vedanta, below are some of the author’s citations that speak about overlapping theories.

In The Cultural Complex and Transformative Learning Environment, Dr. J. Gozawa invites an interesting question when she states, “…what I am calling integral pedagogy is inspired by integral philosophy (Chaudhuri, 1965) and integral consciousness studies (Combs, 2009; Wilber, 1995)” (Gozawa, 2010, p. 14). And here “integral philosophy” most likely refers to Integral Yoga-Vedanta, since Chaudhuri was a Vedic scholar informed by the Integral Yoga-Vedanta of Sri Aurobindo; so, the parallels and areas for exploration keep expanding. Also, it may be interesting to put together and examine the different epistemologies that inform Dr. Chaudhuri and Dr. Combs on their respective interpretation of consciousness.

Reading Dr. Robert Burton on “Winning at gambling turns the orbito-frontal cortex into pure neon. Without this exhilaration there would be no addiction” (2008), it is impossible for me to ignore what mystics describe as the thrill of the unknown described by yogis in the spiritual path—a thrill before which sensory pleasures and the fulfillment of world powers pales into insignificance. Why would the search of God, or the pursuit of yogic enlightenment be boring? The big “what if” or the “subjunctive universe” as described by Professor Gozawa, also play into the yogic meaning avidya, the universal principle of ignorance; which has also been described as the field of all possibilities, the Unknown, God, the womb of all discoveries and knowledge. Akin to another enlightening aspect in Yoga-Vedanta, the analogy of mental superimposition or seeing a snake-in-the-rope when in semi-darkness—the natural state of discursive mind.

It is also interesting to bring into play the views of Yoga-Vedanta when considering our Western views like when J. Lehrer recognizes the benefits when “scientists learned about the importance of our moral emotions by studying psychopaths”, and goes on to elaborate, “This might seem callous—tragedy is turned into an investigative tool—but it is also extremely effective. The broken mind helps us understand how the normal mind works” (2009, p. 184). An unfortunate study missing here, according to Yoga-Vedanta is that these studies do not give us insight into the above normal mind, the mind of yogis, the undamaged, or the fully healed body-mind-spirit complex of those with an advanced quality of living. So, why is it that in the West most models are the models of the sub-normal instead of the models of those who have attained a higher level of human potential? And, what if… What would modern psychology and society at large look like if the above-normal minds were factored into the human paradigm?

In Organic Inquiry, Jennifer Clements keeps right at the heels of Integral Yoga-Vedanta time and time again. Of all the theories studied, and especially from the works of Hames, Reason and Senge, OI comes closest to Integral Yoga-Vedanta. OI, suggests a process of preparation, inspiration and integration which resembles sadhana, or yogic disciplines. The role of the liminal reminds one of the stages of creative concentration that arises out of different stages of yogic samadhi. To elaborate on the parallels would take a voluminous essay, but for the sake of brevity, albeit not to disregard its importance which may be at the center of where I would like to dedicate most of inquiries in the future, Clement´s reference to the contribution of Dr. Sangeetha Menon (National Institute of Advanced Studies, Bangalore, India) to OI and Consciousness Studies opens up another world of study. Her contribution will shed much light into what direction should any future collaborative work or karmayoga from yogis in the West looking East might look like. It would be of immense value if, on the other hand, we were considering the importance of extending the contributions of yogis and philosophers like Dr. Menon into US academic transformative and consciousness programs. Almost everything in OI speaks to me in terms of Yoga-Vedanta.

Reading Peter Reason´s Participation in Human Inquiry, kept resonating within the words of the most prominent teachers or gurus in Integral Yoga-Vedanta. First, the mention of autopoiesis, “literally meaning the self-generating poetry of living systems” (Segal, 1986: 127; Maturana and Varela, 1987) is akin to the ways of the Path of Devotion in Integral Yoga; it is also relevant to the highly lyrical mystic epic poems like the Bhagavad Gita and the Ramayana, as well as the enlightening aphorisms and metaphors in the Upanishads. On the other hand, there is room for an interesting discussion from the point of view of Adi Shankaracharya when we consider the polarities in Maturana and Varela´s statement, “what we do not see does not exist”. It all depends on what terms we define that which “exists”.

Reason then touches upon one of the most debated topics in Vedanta, the concept of relativity of sense perception or maya, “We are as a culture beginning to learn that all conceptual knowing is relative, but this learning is not easy: Lawson (1985) has pointed to the sense of vertigo we may experience as concepts crumble and the world as we know it reels off into meaningless” (Reason, p. 12). This hits at the heart of the difference between spiritual materialism in the West and the mystics spirituality of the East: the believe in the reality or the relativity of the perceived world; one more in accord with material pursuits, the other more in accord with modern science. And guess what? Modern science agrees more and more with the sense of relativity of the perception of “reality” than with the more “Western” materialistic views. And the dizziness can be explained in the language of the mystic split experienced in yogic Samadhi.

From Synergic Inquiry, by Yongming Tang and Charles Joiner, the three dimensions of consciousness, the methodology and the process of action, reflection cycle leading to integrating brings more contrasting parallels with Integral Yoga, from a very different point of view, one where language draws from Zen Buddhism. “The task of SI is to help us become aware of our hidden assumptions so that we can expand our consciousness from our own habitual preference for either the visible, logical, or mythical level, until our consciousness extends to all three dimensions” (Tang & Joiner, 2006). And in terms of Integral Yoga and Adwaita-Vedanta, one could extend this metaphor into the experience of expansion of consciousness beyond the empirical and into the mystical or transcendental—yogic Samadhi . In the “dynamic dance between action and reflection” SI resembles Integral Yoga practices of abhyasa and vairagya (repeated effort and letting go a lesser value for a higher value); also interesting would be to compare SI with yogic disciples like meditation, sadhana, and bhakti (or devotional practices). The food for thought here is a veritable feast. In SI the definition of consciousness also differs from that in Yoga-Vedanta; but this is best left for a future opportunity for discussion. As a “methodology for social action and change,” SI, invites contrasting to Integral Yoga.

Also, “Sixth sense of the complementary nature,” in the works of Scott Kelso, J.A., & Engstrom, D.A. speak directly to the illusory nature of empirical perception found in Adwaita Vedanta. From their website, The Four Aspects: TSS, the squiggle sense, TCN the complementary nature, CP complementary pairs, and CD coordination dynamics. “The complementary nature of the human being includes the complementary nature of the human brain~mind, the observer~observing,” (www.thecomplementarynature.org ) can be paired in contrast to the principles found in Patanjali Sutras and Viveka Chudamani and their work reads like the refreshed version of the 10,000 years old Upanishads. Also, the parallels between the principles in Integral Yoga-Vedanta and the works of Dill, J., Senge, P., Hames, R. are irresistible, but need to be taken up in a future essay.

To conclude, I need to confess that my assumptions about collaboration in the face of diversity and cultural complexes, difference, creativity with disappointments and the uncertainty about transformation, have led me through a thrilling discovery of the risks and the joys of ignorance. The Action Plan was revised and found extremely faulty and ineffective. Further conversations with others already ahead in the “plan” are needed and the avenues of communication with the above-mentioned scholars have been established and will continue to be explored. The insights given by Dr. Joanne Gozawa, our professor, have been invaluable to the search for expansion of consciousness, and in the recognition of the need to evaluate our Site of Action and Action Plan under the lens of SI and OI for a more effective conversation in our “current state of globalized world and the changing worldview of multiple emergent realities” (Gozawa, Syllabus: Diversity in Action). It is helpful to know that learning to speak about the academic application of Integral Yoga-Vedanta for personal and global transformation American-English accent as well as in Indian accent is an ongoing task that has occupied scholars from more than a few centuries ago.


Reference
Adi Shankacharya. (1947). Viveka chudamani. (Translation by Swami Prabhavananda and Christopher Isherwood). Hollywood, CA: Vedanta Press.
Burton, R. (2008). On being certain. New York, NY: St. Martin Griffin.
Clements, J. (2004). Organic Inquiry: Toward research in partnership with spirit. The Journal of Transpersonal Psychology, 2004, Vol. 36, No. 1.
Dill, J. (2009). Teaching the virtues of a global citizen. Institute for Advanced Studies in Culture.
Gozawa, J. (2010). The cultural complex & transformative learning environments.
Hames, R.D. (2007). The five literacies of global leadership. San Francisco, CA: Jossey-Bass.
Heehs, P. (1989). Sri Aurobindo: A brief biography. New Delhi, India: Oxford University Press.
Jyotirmayananda, S. (1994). Mysticism of the ramayana. Miami, FL:Yoga Research Foundation. Talk on Viveka Chudamani of Adi Shankaracharya, (May 12, 2010) http://yogaresearch.podomatic.com/entry/eg/2010-05-12T17_37_01-07_00 .
Lehrer, J. (2009). How we decide—the moral mind. Boston, MA: Houghton Mifflin Harcourt.
Menon, S. http://www.nias.res.in/faculty-sangeetamenon.php
http://www.samvada.com/research.htm and http://www.samvada.com/publica.htm
Reason, P. (1994). Participation in human inquiry. London, UK: Sage Publications.
Scott Kelso, J.A., & Engstrom, D.A. (2006) The complementary nature. Cambridge, MA: MIT Publishers. http://thecomplementarynature.com/wordpress/grokking/the-four-aspects
Senge, P., Scharmer, O., Jaworski, J., Flowers, B.S. (2004). Presence: Exploring profound change in people, organizations and society. New York, NY: Currency-Doubleday.
Singer, T. (2000). The vision thing. Chapter 10: cultural Complex & myth & invisibility.
Singer, T. & Kimbles, S. (2004). The cultural complex. Introduction, Chapter 1, 5.
Smith, A. D. (2009). Cosmopolitanism & nationalism. The Hedgehog Review: The Cosmopolitan Predicament. Fall 2009. Volume Eleven. Number Three.
Tang, Y. & Joiner, C. (2006). A collaborative action methodology. Thousand Oaks, CA: Sage Publications.

On Albert Low and Consciousness...

On Albert Low and Consciousness
Brief Commentary on "Creating Consciousness: A Study of Consciousness, Creativity, and Violence" by Albert Low


One of the more exciting discussions between science and religion today is emerging in circles that point out that both hold the unknown or the Unknowable, “So, another name for the One is Truth.” and the cultural complexes that have evolved around the word God over the last few centuries (Low, A. p.25, 2002). When people of vastly distinct epistemologies come together to attempt an understanding of the most abstract of all mental constructs, a substratum of existence, energy and matter, I see the differences coming more from the way that some words have lost meaning in some context and that we are in the process of creating a new language, than from actually a disagreement on the fundamental

Agreement and disagreement:
Both needed, but most of our drives are wired to seek agreement. And in the arguments that Low presents on page 66 of the 2002 edition, he shows the emperor´s new clothes of the work of scientists, “…the claim that evolution does not need a deus ex machina is refuted by the presence of the scientist himself. He is the deus ex machina and chooses among a vast variety of highly sophisticated mathematical formulae in order to find the appropriate one to establish the necessary parameters.

Interesting that cultural complex or the social constructs of reality also affect scientists, let me explain this more. Elan vital, a concept most likely borrowed from the Sanskrit universal Prana, though Low engages in philosophical diatribe in a “highly sophisticated” elaboration on evolution not evolving ex nihilo, Low´s mathematically inclined subjects are divorced from the time/space, head/heart and transcendent experience as components that the Yogis of ancient time had to first cultivate before engaging in another type of experiments on the nature of human awareness and the experience of transformation.

Low brings it all beautifully together as he states, “One cannot consciously and intentionally prove the nonexistence of consciousness and intention.” About this statement I would say, forget about intention, who can disprove the non existence of consciousness? The subject herself expresses in the field of consciousness. Scholars seem to get stuck most when one word means something different.

Mr. Low, or Dr. Low (In 2003, he was awarded an honorary degree of Doctor of Laws for scholastic attainment and community service by Queen’s University, in Kingston, Ontario.), Dr. Low, do we agree, the Buddhist and the Adwaita Vedantin, that beyond the discursive mind, there is a growing expansion to be experienced in degrees*, or do you hold that access to consciousness, or better stated: Consciousness, is reached in satori, also described as an illuminating lightning flash? Dr. Low, I agree with both.
Then, consciousness is not created. Thanks for the tea, the cup is both full and empty.

*As described in the different spiritual traditions elaborated in the Raja Yoga Sutras (Yoga Darshan), by Patanjali and later on adapted to a more Christian-centric part of the world in "Variety of Religious Experiences", by William James.

Impressions I

Impressions
March 12-16
by Vrinda (estela pujals)


The to do list is now in the laundry room.
More than doing,
let me create spaces,
conditions for the good to manifest everywhere.
It is already there within you, within me,
and we all know what to do.
What are these ideal conditions?
When the negative is triggered, to be critical of our own certainty...
A different demand moves me to yield now, but
another time it will move me to remain firm on my convictions.
Looking within, I see a positive light revealing the semblance of a negative illusion.
Let me sharpen within the sword of discernment and walk softly on its edge.
Softly, in the practice of kindness.

Impressions About Us II

Impressions About Us II
March 19
Vrinda

The positive light reminds me that I have been amorphous,
I have experienced surrender to the point of losing myself
and was left disenfranchised when humble,
its still possible—a risk or a gift?
But not now, that yielding softness has to wait now.
The Beloved does not want the River to merge in its Ocean yet.
He asks me to rage for the children lost in the lunatics wars and hunger
hanging from a dried up breast.
Now is the time to rise and emerge in strength,
the time to fearlessly reclaim the invisible indistructible Spirit,
the time to face and confront the paper-gigant powers.
This Spirit: “Fire cannot burn it,
Wind cannot dry it,
Water cannot drown it....” Gita, ah...
Tap into the Universal Mother´s roar, my dear.
The mind, sometimes alone, feels like Sysiphus: tired.
Silly shadow of forgetfulness.
The Goddess reveals her attributes in this apparent separation.
No secrets, that mighty strength of Spirit is out for all to take—inside, outside, everywhere.
Oh, take it before time´s magic flyes away
And we lose our world!

Transforming Self to Give the Future a Chance—An Intentional Movement

Transforming Self to Give the Future a Chance—An Intentional Movement
Organic Inquiry and Integral Spirituality for a Global Change of Heart
Vrinda (Estela Pujals)
California Institute of Integral Studies


Abstract
This study in time, past and future, examines the dynamics and effects that have shaped us. Errors of past eras are explained through the lens of the perennial wisdom of Eastern spirituality, covering a time when deception had reached its climax until there emerged a new awakening. During the 20th and 21st centuries, the time when madness ruled, monstrous elites seized power and explored the limits of technology over Nature. The exploitation of organic support systems led to a catastrophic destruction of life on Earth; but the passivity of all the victimized people stopped when they understood that they were living under an undeclared and unreported Nuclear War. A global intentional movement arose from the people. This movement was the result of a Spiritual awakening. The methods discussed describe the progressive power of the ancient yogic tradition of Kundalini Integral Yoga and the metaphor of chakras; both systems within the science of Integral Yoga. As compassionate human beings, became aware of the operation of their higher chakras, war on Earth was no longer supported, it ended. The corrupt fell into an expiatory spiritual crisis. This theory and its implementation can be described in numerous epistemologies—each stage can also be approached in terms of Organic Inquiry, Complex Systems Science, and Squiggle Science; and it can also be described using other theories. Though, it is significant to note that on this Earth there is no more hatred or killing anymore. In 2110, the functions of the mind are regarded as Divine entities, and each individual sees a Presence Divine in the other.






Transforming Self to Give the Future a Chance—
Organic Inquiry and Integral Spirituality for a Global Change of Heart
There came a time when the wisdom of ancient traditions was the only antidote for the maddening pride of technological productions, uncontrolled utilitarian and destructive application of science, and the exploitation of the wealth of the Earth. When the mysteries of all life were deconstructed and stripped of their subtle spiritual value by those in power (a bunch of spiritual materialists), humanity entered into a stage best described in the 2nd Chapter of the Gita, an intense stage of existential depression, and the feeling of meaninglessness and emptiness afflicted the proud. It was under these conditions that the wisdom of ancient yogis, shamans and sages emerged from the hearts and minds of the adepts who had kept the sacred traditions alive. These traditions were not corrupted by the influences of those with vested interests; so they remained pristine, transparent in their message. That is why now, we go back to be informed by the messages of Rumi, the Gita and the Upanishads, among others. These are all oral traditions, where the wisdom is passed from elders to the young in an uninterrupted line. This is an attempt to explain the societal transformation that manifested in the span of one century from the perspective of Kundalini Yoga, an ancient system, which has also inspired newer scientific systems for sustainability throughout time and space.

Now, in a new beginning, we hope to grasp, hold dear, treasure and support this perennial wisdom and tradition that has helped us become whole once again. In this vision we emphasize Integral Yoga as the first System Science applied to social support systems, and hope that this tendency is explored further by other leaders, social scientists and systems thinkers interested in this study, which finds interesting compatibility with Organic Inquiry and Consciousness studies as they emerged in academic programs in the 21st century.

A need for change was heard in all parts of the world, the critical mass reached its tipping point and the domino effect tapped its way to a tragic end and a marvelous beginning. The early years of the 21st century were times of intense chaos—but an invisible movement stirred humanity towards Oneness.

What was the unifying force? It has been invisible, but immensely tangible to all. A feeling of compassion took over one and all. Nobody was capable of hurting anyone else. This new and natural sense of universal ethics continued producing a rippling effect of transformation in all human functions and abilities. Business became the business of caring for nature and its creatures, and leaders engaged in generative education supporting the arts, social and spiritual upliftment for an increasing fulfillment of a total and ethical human experience. The human experience was defined in terms of improving our responsibility to learn from each other, as well as from the plant and animal kingdom.

During the 2010´s decade, changes kept fluttering in the hearts of all human beings and a brotherhood and sisterhood of humanity began to prevail on this Earth. The Seven Chakras had been dormant in humanity throughout what was called “Modern Civilization”, in reality a barbaric mode of living in which one culture could decimate millions of inhabitants from another culture for ransacking the fossil fuels that were extracted from the Earth at alarming speed in a period between one or two generations. Meanwhile, as a spiritual tidal wave—or what some called the domino effect, tipping point or critical mass—approached, more and more people felt their three lower chakras attuned to the preservation of all life on Earth—including mineral forces, plant life, and human divine life.

The principles behind the Seven Chakras came to Earth from pre-Socratic times, during the advanced stages of Hindu civilization over 40,000 years ago, in the Kali yuga. The invasions that followed helped keep this knowledge hidden for many centuries. The Seven Chakras are divided into three planes of existence: physical, mental and spiritual. The three planes are complimentary and interrelated in nature, similar to the explanations given in the Squiggle Theory by J. A. Scott Kelso and David A. Engstrom, the polarized social constructs do not serve us, they have proven to lead to destructive versions of reality. In The Complimentary Nature (2006), the complimentary pairs, and coordination dynamics, “…the polarized world and the world in between can be reconciled…” (Kelso, J.A. & Engstrom, D., 2006). When applying theory, there is the need for sustained vigilance, to understand and implement ways of living that move us through the in between we must apply discipline and rigor. This is an attempt to describe the ways of understanding how we manage a spiritual evolution, expansion of consciousness in terms of the Kundalini shakti.

After Einstein´s efforts to formulate the unified theory, a multidisciplinary effort in the sciences attempted to create a new language of Oneness, combining the philosophy of Vedanta, principles of Integral Yoga, Systems Thinking, Zen-Buddhist psychology, Artificial Intelligence, Organic Inquiry, Consciousness Studies, connecting many more branches of knowledge. All their efforts have come to fruition in our times, since the energy that flows through the channels of the Kundalini also moves all changes in the universe, and we are immersed in this experience. Here we will detail the effects of the passage of this energy through the chakras. This is a journey towards personal and global transformation.

In 2010, Joel Kotkin wrote, “The America of 2050 may not stride the world like a hegemonic giant, but it will evolve into the one truly transcendent superpower in terms of society, technology and culture... Its greatest power will be its identification with notions of personal liberty, constitutional protections and universalism.” And when the rest of humanity joined in this intentional movement to change and be the change and joined forces with social justice movements, then the corrupt who supported injustices were exposed in all their horror. The networks of this solidarious intentional movement led to further spirituality, which led us to uncertainty and uncertainty has led us to a state of sustained faith in the human potential.

The Seven Chakras of Kundalini
The undeclared and unreported Nuclear War had an unexpected positive effect in the victimized members of the “2nd and 3rd world” countries. At the individual level, there emerged an awakening of consciousness at the chakras systems of all individuals. This marked the beginning of our collective movement from darkness to light.

The chakras are junctures or centers best described in English as wheels of action; the chakras are also described in yogic mysticism as lotuses. The chakras also correspond to ascending mental planes, also called lokas or world systems (the term used by ancient yogis to describe their psychic experiences of galaxies and multiple universes). But the chakras are also levels of experience that hold an immense storehouse of psychic energy. For our purposes in understanding the chakras of Kundalini it is helpful to know that the blossoming of the chakras also represents and enable the whole spectrum of internal mental attitudes, levels of understanding, human qualities, abilities and perceptions that allow for ascending as well as descending values (also called expansion and contraction of consciousness) that manifest from demoniac to divine qualities, and encompass an inner journey from darkness to light. Here was this profound theory of human potential that has assisted humanity in uncovering the full potential of who we are, the question of our chosen identity addressed from all directions, and we did not begin to use it as a collective body of knowledge for improving the lives of all people until the year 2012 when we faced massive destruction. What does that tell us? I wonder, in spite of all the geniuses and the advances in science mostly applied to making technological toys, why we humans have been slow learners.

The Chakras System: Muladhara is the root chakra, this center encompasses and manifests as Earth, land, solidity, it is the chakra of basic human needs: the need to belong to a tribe, the need to heal, to have shelter, to be protected from dangers and feel relatively secure. We have come to understand that these needs are not personal but universal; but this was understood a hundred years ago, but this understanding was not yet implemented as a way for social action. The full blossoming of the land chakra at the base of the torso later supported a resurgence in the practices of organic agriculture and manifold kinds of collaborative works to decontaminate the earth, waterways and air. People now feel well connected when considering the vulnerabilities as well as the strengths of our life here on Earth. Most people now live in eco-communities away from urban areas and collaborate in community parenting and home schooling. There are also many partnership communities as envisioned by Riane Eisler and her legacy elaborated in The Real Wealth of Nations and all her books, but especially as detailed in the principles of a “Full Spectrum Economy” to support all life forms (2007).

Swadhishthan chakra, the next in an ascending order represents the water element. Just as the Ocean is symbolically seen as mother of life on Earth, since water is the principle behind the reproduction of life, and the function of water systems are responsible for the reproduction of life, this chakra supported by water holds the dance of the feminine and masculine energies that manifest in the functions of sexuality, the need for relationships and for creating life on Earth. When leaders acted under the grip of greed and egoism, the generative resources of this chakra were suppressed by the dominant pathologies (described as positive/negative, or healthy and sick). When people explored the creative drive in the tactile realm, a seventh sense or intuition (in addition to the more known five senses and the sixth, the sense of mind) began to emerge. In our times all people honor the divine nature of relationships. Inter-village relationships and countless networks are dynamic contributors to our abundance and the ways we are able to share with all.

Manipura chakra, the navel plexus or fire chakra is that plane of awareness that contains the drive to compete and to win, either in a playful or in hurtful manner—the world system of power struggles, ego and will interplays in its negative manifestations when this energy is descending, and the chakra is said to be closing—in metaphorical terms—and the person experiences an all consuming drive for more power. On the other hand, when its energies are blossoming in an ascending movement the experience of body and mind is luminous, and dynamic. Its light illumines dharma, the light of reason for ethical actions and righteous responsibility in leaders for creating kind environments that benefit all. Amicable consensus, participatory democracy, a barter economy, partnership and spiritual aspiration are some of the values that come to prominence when the solar plexus begins to blossom.

It has been more than fifty years now since the blossoming in the navel plexus in all of humanity manifested in our feeling for each other in one big family. The blossoming of the solar plexus chakra also manifests in qualities like charisma and ethics which begin to flow in the inherent aspiration of fire to ascend. Another example of a positive quality felt in the navel plexus is righteous indignation, an experience that tends to move leaders to intervene for social justice and the goodwill of all. People have often reported that they have a very strong gut feeling and that it feels like fire in the belly—this feeling arises from the Manipura chakra. And when applied in an egoless manner it generates positive karmas that contribute to expansion of consciousness.

One of the most difficult stages of our world consciousness took place when we were experiencing a transition between the manipura chakra and the anahata chakra, the heart center. The “distance” in terms of levels of mental expansion and understanding between the three lower chakras—which support almost exclusively the physical plane of existence—manifested in another immense leap of faith for humanity. So, in order to invoke the spirit of harmonious transitions people gathered day and night to chant and pray for the preservation of spiritual aspiration and dharma. The iterative method of mantra repetition, also called mantra japa, is a powerful method that yogis have used for centuries as an important discipline to transform the contents of the conscious and the unconscious mind from negative to positive. The power of mantra far surpasses nuclear and galactic power, it is subtler and it moves the world of matter, the seen and the unseen, the contents of the conscious and the unconscious. As mantric vibrations reach the innermost areas of mind, the unconscious erroneous mentations begin to disappear. The iteration of mantra and the diligent aspiration in our family of humanity, gathered such critical mass force that the sound vibrations created the global conditions for Dharma mega to manifest. Dharma mega, the “cloud of virtue” first drizzled like a soft mist and gradually rained upon us healing all that needed to be healed. Its spiritual influence manifested sublimating grosser energies that had lingered from the collective unconscious and negative qualities were joyously transformed by the mantric vibratory level supporting the emerging cloud of Grace or dharma mega.

The lower three chakras correspond to processes that support self-actualization by appreciating, co-creating and sustaining all physical living systems. The movement through the next three chakras in ascending order generates the inspiration to continue our progress towards Enlightenment.

Anahata chakra, the heart center is the plane for further expansion of consciousness that most of us are exploring now. Air is the predominant element in the heart center. One hundred years ago expansion of consciousness still a topic in the fringes of academia, the heart chakra was experienced by people then as the fluttering of the heart when feeling joy, thrill or a creative upsurge. But for us now, the experience of the blossoming of the anahata chakra is taking us deeper into the exploration of our psychic abilities. However, we still have obstacles to overcome in this plane of experience. We still encounter the internal battles described in the Gita between the forces of light and the forces of darkness; in terms of mystic yogic language. The main obstacles now are the three knots of the heart: kama, krodha and avidya, respectively desires, anger and ignorance. We are now experimenting with a more advanced form of identity inquiry that require more time for introspection, as well as implementing Integral Yoga disciplines for entering deeper into our divine identity to ascend further towards the next chakra, the third eye or psychic center of control. The heart chakra opens the mind to the infinite awareness of space. This awareness continues in the blossoming of the heart united with intellect and emotions, without the shadows of doubts. We are also experiencing an ever expanding fulfillment arising from ever increasing Divine qualities like compassion and kindness towards all aspects of creation. Everyone is developing their chosen artistic talent in a way which brings fulfillment and joy to themselves and to others. That is why we call our times the Heart Era.

Vishudhi chakra is the 5th chakra in ascending order; it is located in the area of the throat. It is supported by subtle space, chidhakash or space of consciousness—which is internal. We look forward to bring a better balance between the internal work and the external works. This level of expansion of consciousness brings about what Gandhi called, “simple living and high thinking,” or the highest form of culture, an enlightened society. At this level of consciousness, some of us are experiencing the serene joy of blissful sleep, paradoxically, as we move, walk, talk and every moment of life; what has been described as the yogic sleepless dream state, or a mind immersed in bliss. The blossoming of the vishudhi chakra liberates the awareness from fear of death, perception of an aging and ailing body and illness identifications, and other limiting identities. The divine identities are empowered to inspire and convey the beauty of existence beyond worries and concerns for the calamities of birth and death. This chakra holds the secret to the storehouse of karmas accumulated from previous lives and the way to shed light to remove the minutest traces of darkness. This chakra is also the center of memory or the loss of memory.

Ajna chakra, or the third eye, is psychically located within the eyebrows. Advanced yogis experience its activities and are spontaneously witness to subconscious processes of the mind. The third eye is the center of psychic control, but psychic control refers more to self-control as opposed to the negative implications it had a hundred years ago. In our times, we yield most external control to the spiritual wisdom inherent in Nature.

A student of Mirra Richard, also called the Mother in Pondicheri, India recorded a series of “…personal conversations with her, Mother's Agenda is the complete logbook of her exploration in the cellular consciousness of the human body. It covers 23 years of experiences which parallel some of the most recent theories of modern physics…” in India´s sacred traditions we see the way that rigor, discipline, which in some texts is translated as self-control, is compared to the way that a mother guides, keeps an infant from danger, while at the same time, this Mother is herself an embodiment of compassion, a godly manifestation and her intentions will always come from an integrated personality where body, speech, mind, intellect and spirit move in unison to support the emergence of Divinity in the young. This is a more accurate description of what is meant by the psychic control and powers that arise from the Ajna chakra, it is a power that is best described in the language of human tenderly love of a mother for her infant. All expansion of consciousness is a movement brought about by adopting integration of personality in an integral way.

The ajna chakra is also of utmost importance in the development of leaderly ways of relating and to promote enlightened leadership. The preparatory qualifications and qualities required for this chakra to fully blossom have already required an unprecedented ability for enduring the pairs of opposites in life without reacting, complaining or disturbing the lives of others and our environment. By pairs of opposites we mean, enduring heat and cold, praise and censure, likes and dislikes, and all the subtleties that arise from profound introspection on the short and long term value and joy that is bound to arise from putting these qualities into practice. We are now patient people, we have become our own therapists, our own psychologists, we study our own minds by seeing the positive in others and reflecting on what we need to improve in ourselves, so that the outcome in the form of our psychic or mystic experience from our own research in the laboratory of our own minds. The past tragedies in humanity, which where shaped in an atmosphere of pathological levels of egocentrism, justified in the few and penalized in masses, the societal double standards and institutionalized cruelty were expressions of a society in spiritual crisis. And as much as the advancements in our present identities and ways of relating manifest from an expansion in consciousness, the inhumanity of some of our ancestors a century ago was also a manifestation of contraction in consciousness, and an intentional movement driven by the pathologies that arise when leaders deny the inherent value of the divine in human identity.

The unchecked ego, lack of discernment and thrift led to excesses in many directions. Power corrupted the leaders of this Earth for many generations, and corrupt leaders whipped society into a collective madness where those who thrived on praise were driven to be more efficient for more praise until the demands from a corrupt system drove good people into obsessive-compulsive disorders, those who complied were praised, while corrupt leaders demanded more. The drive for profit of a few at the cost of an enslaved society was finally unmasked a little less than a hundred years ago. Now good people no longer have to hide their divine identity. Our leaders are ethical leaders, spiritually enlightened leaders. This gives us profound satisfaction, joy and sense of fulfillment.

On the other hand, we pay more attention to developing self-control as a portal to a fulfilling inner life, or a way of relating to ourselves and others that leads to a more fulfilling life experience. Our time for active work, imaginative involvement with the arts, community gathering time and time to enjoy solitude and introspection arises from within each in a spontaneous, balanced and playful way. From the experience of expansion of consciousness at this plane of existence, we build a psychic/spiritual bridge between the conscious mind and the unconscious that leads us to full Illumination. After the third eye opens, the yogi can relax any concerns for the negative to overtake the positive or divine qualities. Now there is no falling back into a state of ignorance, contraction of consciousness, and corrupted inclinations will never manifest again. Peter Schwartz, wisely declared that sustainability is “a niche that gradually expands to the full system” (1991). On this note, it is interesting to add that the ajna chakra serves as the bridge between the world of relativity and the transcendental; thereby, it works as riverbed of sustainability.

Sahasrar Chakra, the seventh chakra, is also artistically depicted as a thousand petalled lotus, and symbolizes the transcendent experience of absolute knowledge, infinite existence and unlimited bliss, also known as Enlightenment or Nirvana. Our gift to future generations is to hand them down a civilization that aspires for Enlightenment, the highest attainment in human evolution. The blossoming of the seventh chakra at the crown of the head corresponds to the attainment of Nirvana, complete extinction of the fire of craving and base desires, Enlightenment. The enlightened beings with us, live free of the pressures of time, space and causation. Wisdom shines forth from these sages that conduct themselves in daily life in a state of double consciousness: beyond awareness of duality, still operating within the laws of different planes of existence. Divine light beings surround us and we enjoy the inspirations and emanations of powerful divine light that comes to us from them.

The preservation of the Heart Era is not easy. We are still working to keep at bay the effects of one of the most dreadful products of the post-industrial era: robotics. The remaining robots from the Uncivilized Era still threaten the human race, but we have learned to see the positive in the negative. We consider that the presence of some negative forces are important to help us stay alert and not slacken in our effort for maintaining a Divine balance within ourselves; vigilance is required until one reaches the higher levels of divine awareness. Our solidarity and prayer circles produce a powerful protection from any destructive presence. We use the power of mantric vibrations to maintain harmony inside and outside. But though these robots still possess some negative instincts, for the most part, their energies are being neutralized and they contribute the “magic” of science to reduce pain and suffering in all.

Conclusion
After countless cultures have come and gone—either through self-destruction or as the result of invasions—we awoke to this empowering awareness that we can “lift” ourselves by our own positive self-effort and degrade or lower ourselves by our own selfish and negative effort (Gita). Back in 2010, if anyone said that all we needed was to transform the human mind-heart, from one centered on materialistic needs to one centered on a transcendent spiritual experience, just as stated by the seers of India in ancient times, most people would have laughed. But it was in that year that Joseph Jaworski said, “You know, when all is said and done, the only change that will make a difference is the transformation of the human heart (Jaworski, 2004).” Like the natural drive in a child to search for that which has already been discovered, for the pleasure of asserting having “found it”, we rediscovered that which was already known thousands of years ago, the principles of ancient philosophies which pointed out to the simple values of simple living and high thinking (Gandhi)—the changes have led us to sustainable ways of living and relating to all as sacred that bring us unimaginable satisfaction when compared to the living conditions of societies of one hundred years ago. The value of internalizing qualities that support the strength of spirit, what in Integral Yoga is described as sadhana chatushtaya, or the fourfold qualifications: discernment, detachment (from lesser values to higher values), shatsampat or sixfold ethical principles—tranquility of mind, restraint, renunciation of the lower or base nature, endurance (as in enduring insult and injury without retaliation), faith, concentration—and the fourth, a burning aspiration or passion for Enlightenment or a higher purpose in life, has now become an everyday experience of people on Earth. The year 2012 was the beginning of the end of hierarchical pride, egocentric nationalism and other self-inflicted maladies in the human race. Unfortunately, at that time, most people were not ready, though science advanced very fast, the minds had lagged behind and justified qualities that dragged from the times of the Dark Ages, like the disregard and ignorance about the inherent goodness of spirit, the powers of the mind and the Kundalini shakti kept most people pitted against each other in semi-animal mental states.

Now the new listen to the ancient in Oneness of heart. Humanity ended wars and true civilization began. Magnanimous kindness is now awake every being. Here we want to honor the good people who endured much during the 21st century catastrophic era of genocides, people who were born to manifest the Civil Rights Movement, which were covertly taken away in a restructuring of profit structures, it was the same that inspired that generation in their advanced years, before departing from Earth, to do more than hope for a better world and work hard to begin the process of aligning our identities with higher mental frequencies so that compassionate cosmic entities informed our ways for seeking a greater purpose in life.




References
Anonymous. Bhagavad Gita: Song Celestial (Satya Yuga, the era).
Hubbard Marx, B. (YEAR) Universal Humanity: Barbara Marx Hubbard´s Vision. http://www.youtube.com/watch?v=x0hsR3p5Mok
Jaworski, Joseph. (2004). Presence: Human Purpose and the Field of the Future. Published by SoL.
Kotkin, Joel. (2010). The Next Hundred Million: America in 2050. The Pinguin Press.
Mother (Mirra Richard). Conversations. http://www.auroville.org/vision/maagenda.htm
Schwartz, Peter. (1991). The Art of the Long View: Planning for the Future in an Uncertain World. New York: Currency & Doubleday.
Scott Kelso, J.A. & Engstrom, D.A. (2006). The Complimentary Nature. Cambridge, MA: MIT Press.
The Sixth Sense of the Complimentary Nature, Website:
http://thecomplementarynature.com/wordpress/grokking/the-four-aspects
Weltevrede, P. (2005). The Chakras of Kundalini Poster. Illustration. Website: http://www.sanatansociety.com/indian_art_galleries/pieter_weltevrede/pw_ch_chakras01_teaching_poster.htm

Mothering to Preserve and Regain our Humanity

Mothering to Preserve and Regain our Humanity: 

a full moon, global change of heart

ANOTHER WORLD IS POSSIBLE

 

Futures Scenario on Sustainable Spirituality

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by Vrinda (Estela Pujals)

Since the major contributors to the factors that afflict the majority of the aged, the poor, women and children locally and globally are the result of oppressive, irresponsible and short-sighted multinational corporate powers and interests that originate in the United States, this vision of a future will concentrate on calling the women and mothers first in the US as well as in all developed and developing countries to form a mothering human rights movement to cure the sick patterns of wars, stop the progression of exploitations and redirect the application of technological resources for the preservation of human life, the health of body, mind and spirit, and to reclaim human dignity for a legacy of life to be possible on this Earth. Women, as mothers of humankind, are called upon now to take all talk and actions of love, caring, home and community making to an unlimited level of responsibility beyond their personal sphere into the global arena, for a legacy of life to be possible for future generations on this planet we call Earth. 

How can we achieve this? After coming out of a kind of dark ages in the middle of the 20^th century, when Universities and work outside of home opened the floodgates of centuries of repression and abuses against women, the mothers and children of humanity, and women like Margaret Mead, Margaret Wheatley, Riane Eisler, Mary Catherine Bateson, Virginia Woolf, Joan Borysenko, Jean Shinoda-Bolen, Arundhati Roy and too many others to enumerate in this few pages, as well as countless woman leaders, yoginis and goddesses empowered with the sense of responsibility to speak truth to power and to confront, challenge and change the definitions of a dominator/dominated model of society into one where dignity, nurturing, caring and sharing the abundance of life and natural resources is possible by ending the madness of the destruction of man by man, it is a perfect time for the rest of us, men and women of today who love life on this Earth and the pursuit of healthy happiness to put a stop to the madness of human and natural resources exploitation and enslavement by deliberately fostering a vision of human coexistence in the hearts and minds of the developing children of this world: our children of now. 

After centuries of disenfranchisement and illiteracy, enough women have reached a point of relative health in personal, academic and spiritual identity that allows us to grasp the extent of the damage that can be caused by what Sun Microsystems chief scientist Bill Joy calls, “knowledge-enabled mass destruction”…Grounded in a worldview of contempt for women and anything soft or stereotypically feminine. …The view of science is our heritage from more rigid dominator times. (Eisler, 2008).” What does this mean to women in all branches of learning now? This points out to a need to increase the attention necessary and required to foster, nurture and create a movement for mothering and parenting strategies, skills and trainings for the benefit of the waves of new generations. 

Acknowledging the great strides and contributions of men and women of past generations and present times, we need to build upon their legacy to for a new legacy of life to be possible for future generations. The “invisible hands of the markets” will keep working to maintain a world of polarized masses of the destitute in resettlement camps, the millions deprived of clean water, clean air and a way of life, and the corporate CEOs, status quo world experts and leaders that thrive on the domination of the destitute—while those doomed into extinction, the more invisible heads, hands and hearts of good, everyday people may know or may not know that their misery has been planned and kept in place by international treatises, legislations, institutional hierarchies that maintain the destructive “oppositional identities” that define those confined to misery, but remain impotent to change any of this in the world and times we all share. 

As women in all fields of work, study and organizations, increase their awareness of “…the invisible economic contributions of women, particularly to human capacity development (starting in childhood), which are key to economic success,” and organize making it possible to extend the building blocks of a better future world to all others who care for and educate children of all ages, the future men and women of the world, we will have a better grasp of how to collaborate in our daily life, at home towards a sustainable economy, sustainable health care, sustainable environment, sustainability of marriages, families and nations in perhaps the range of time of one or two more generations. But, in order to achieve this, we have to bring all of us into this critical mass of action and tirelessly work for a better world. 

 

In order to extend the benefits of the accumulated knowledge of our ancestors from diverse cultures in different parts of the worlds to those who are presently involved in the gentle work of child development in schools (elementary, middle and high schools), day care centers and children entertainment programs, we need to recognize that in order to see the beginning stages of a deliberate education for a sustainable future we must devote our time and effort in unprecedented ways before implementing community, state, nationwide and global support systems for parenting and mothering resource services. 

This bright new future that we envision cannot be sold to multinationals and corporate interests. First of all, creative human potential needs to be recognized as the sole and foremost value of the individual, as an ever renewable value above the adulation of the cult for money and material gains. Second, women need to be made aware of their inherent, physical and psychic ability to create, love, preserve and develop life on earth. This includes a revision of the definition, epistemology and ontology of woman identity as creatrix of human race. As such, just as a mother nurtures the tender human life of a baby growing through stages from early childhood to puberty to adolescence, she needs to have the support systems available to remind her and prepare her for the spiritual challenges and achievements that she and the community anticipate and envision.

The physical wellbeing, mental strength and spiritual expansion potential in all individuals greatly depend on the identity sustained and encouraged in early age. Therefore, the leaders of our times need to give greater attention to encouraging, supporting and enriching the spiritual and material resources of mothers who are intensely involved in nurturing and helping in the blossoming stages of our human potential. 

What do we need to change? If we sit silently for a long time and ponder from where we are now and where we want to be soon, the simple trail of our wasteful habits will surface. It may sound trite and redundant here to say that we want to questions all our habits that oppose universal love, sustainability and our awareness of wasteful utilization of the resources that our less fortunate brothers and sisters in the world are sorely deprived of—like water, electricity, food, a safe home, the sound of birds and the ability to walk and sing. As we ponder on the fundamental value of the simple joys of life, and understand the need to extend this appreciation to future generations, we are better able to formulate and articulate a reasonable course of action and play plan for parenting and relating to children that completes an integral vision of a world where human potential (creativity, innovation, caring and problem solving) and natural resources abound and are valued and encouraged. 

A feminist dictionary may be needed in order to rectify the centuries of ingrained misconceptions about the identity and identities of peoples from all over the world and to correct the disruptive distortion of values prevalent in our times. In an era of global economies, global markets, global private prison industrial complex, global corporate snipers hired for war and beyond the arm of international laws or the Geneva Convention, where the more powerful can kill in genocidal waves, with full impunity, it is good to ask ourselves what developmental deficiencies sustained this madness? It helps me to see this global mafia as small children, just a few decades ago. I see them sitting on their mother’s lap and being hugged wit love and to learn about love. But, what love? And I ask myself, can we see, respond and contribute to bring home the human needs, the definition of more essential and lasting values that may have not been met for our present world to happen in a more humanly fulfilling way? Perhaps, we need new definitions and the old dictionaries are not relevant anymore.

A New Identity and  a New Meaning

I envision a Womankind New Unabridged Dictionary, WNUD, needs to be rapidly compiled at the same time that the masses of aging baby boomers prepare to leave a lasting statement of their legacy on this Earth. The former “flower girls and flower boys”, cannot “retire” from actively participating in social change. On the contrary, the energies that fueled the Civil Rights movement need to mobilize in the greatest human capacity building efforts ever seen in the history of humankind. But, asap, now! This can start as a no word-no ink contract floating in the air, in spiritual energy as a golden light embracing the Earth, in the hearts and minds of all, but a necessary change in our ways of relating to life in our endeavor for a sustainable future needs to take place. 

  

In the WNUD, meaning will be more centered on spiritual values and qualities, on caring and self-fulfilling energies. This new epistemology will develop into a unifying force to influence a way of life free of the external influences that perpetuate fear of others, fear of changes and dependence on consumer obsessive-compulsive disorders commonly encouraged by the corporately supported mass media of the 20^th century. The movement to support parenting and mother-child creative growth and sustainable development environments will generate a transformation in time and space perception. For example, the meaning of the words female, woman and love will change completely. According to WNUD:

female—an emerging form of creatrix in all living organisms. A Goddess agency principle that pervades all life on Earth. Dynamic and static energy from which other female as well as male forms emerge. The center of creation. Female nature: the female of all classes mates with male offspring of other females. All males cogitate with this universal principle of the female mother for reproduction of the species. Creatrix and creator.

woman—Creatrix, Goddess endowed with superhuman responsibilities, human form empowered with female qualities to bring about the emergence of male and female humans, responsible for populating Earth with humankind. Responsible also for teaching language, social, political, moral and spiritual values to humanity and for caring for the tender newborn. Woman nurtures love.

love—universal force of responsibility to sustain, create and protect self and others, with no exceptions. A feeling that can take over mind and reason when spiritual maturity is lacking, and can take over mind and reason in the presence of spiritual maturity.

When love, the greatest power on earth, and the responsibility to transmit its beneficial influence in young children everywhere on earth was relinquished, destructive forces like sons destroying mothers, children and the aged began to operate on Earth. The strategies to “divide and conquer” became the motto of armies and more recently of corporate powers. The value of women, that part of humanity endowed with a physiological and psychological predisposition to care for life, had been discredited and held hostage for centuries, but not any more. Who is in a better position than a mother to teach and give love first? Knowing that woman has the potential of transmitting a transcendent knowledge of love and caring for the three “bodies” or the three worlds to the human child: the physical field, the mental field and Spirit, allows women to recover their role as liberator and giver of enlightenment to humanity. 

 

In spite of the dark ages of womankind, there has been an uninterrupted tradition of men who have preserved the gender transcending human potential of enlightenment for ages during times when woman identity and oppression have been rampant. But as the true nature and scope of woman potential is restored, enlightening the heart of compassion in all humanity for the preservation of life on earth will be woman´s greatest gift towards a legacy of humankind.

References

Chomsky, Noam, Noam Chomsky on Obama´s Public Policy and the Importance of Speaking Out, March 15, 2010. Democracy Now—the War and Peace report. Video documentary and rush transcript included:

http://www.democracynow.org/2010/3/15/noam_chomsky_on_obamas_foreign_policy

Eisler, Riane. The Real Wealth of Nations. Berrett-Koehler Publishers, Inc., 2008.

Jaworski, Joseph. Presence: Human Purpose and the Field of the Future. Published by SoL, 2004.

Kotkin, Joel. The Next Hundred Million: America in 2050. The Pinguin Press, 2010.

Schwartz, Peter. The Art of the Long View: Planning for the Future in an Uncertain World (1991).

The Squiggle Sense—The Sixth Sense of the Complimentary Nature

http://thecomplementarynature.com/wordpress/grokking/the-four-aspects