When criminal justice
is not also decriminalizing mercy
it is also not social
or even economic justice.
When political power
is not also self with other empowering
then it is also anti-social
and not sustainable economic power.
When sacred lives
are not also profanely natural ubiquitous loves,
then we are also idolatrous
and not ecologically informed
by Earth’s economically regenerative rights
and wrongs.
You say it’s nothing personal
this neglect you throw my way
but surely you can see it is political
to fire me from power within your life this day?
And, if political then economic
as we have no investments or divestments
without some self and/or other empowerment intention
of relational transaction
or disinvestment from what had been
mutually empowering relationship.
No longer hope of these ecopolitical transfers
of self with other power
that have meant so much to me,
for me,
of me.
Yet, yes I can see,
you need to protect yourself
with this belief
that somehow neglect of therapeutic process
is nothing personal,
just political and economic.
Thanks so much for this reminder
our sacred relationship
was merely your secular commodity.
I wouldn’t want you to walk away
with any miscalculations about me.
I am about as wild and crazy as society will allow
without confinement for my own protection.
Whenever I read a self-marketing sign
Please Help…
Vacancies of home and stomach,
Needing to be filled.
I feed the bearers of these signs
of society’s emargination
into raw and naked
erase and start again.
When I notice long-haired grunge,
low-budget gypsys with backpacks and shopping carts,
heading toward me asking to become excused
for asking for things they need,
I head in their direction
to find our best redirection
together.
My husband begrudges every dime
and points out I’m too wild
for pouring mostly alcohol
or worse down throats
without a home.
He claims they’re addicted suicides
waiting for death’s embrace.
But, I say this is too often true
and who am I to judge
those who explore doing their best
of worst available options
given all their dark stuff come before
through self-medication
mixed with sheltered soups
and public kitchens?
Were I or he on that street
rejected by our own history of defeat
I would hope to find those wise enough to stay
with me long enough
to help medicate my way,
to suffer with my emptiness
and ask me please to stay,
tell them all my blues,
sing and dance this suffering away.
I’m retired.
Have more cash than I could ever need,
and don’t want to go out that way,
hoarding funds for those who already have too much
while somewhere out there stands
a homeless sign whose bearer
prefers to drink her lunch.
If our legacy composes
both what we do for love
and what we do not do from fear,
If both our action and omissions,
our positives and negatives,
remain behind to feed and haunt our kids,
then why would I not choose
to offer medicines of caring
when neglect is so clearly that of which
this homelessness was made.
How can you say
with your not quite straight face
that you neither know nor care
anything of God, or gods, or even exotic goddesses?
That’s like saying you don’t care for any love today,
or rain during a drought,
but thanks so very much for suggesting your best holistic medicine,
all the same,
all the grace-filled rain that came some other place and day.
Like saying you don’t enjoy music
and dance
and red and purple and pink and yellow bruised violet sunsets.
How could you not care about creative becoming?
Regeneration of life?
The future home of our grandchildren?
Health care and assurance?
Social securities?
Anti-social insecurities?
Ecopolitical war games
and creative multicultural nature-spirit communications,
living in and between peacefully Beloving Communities.
How can you pretend
with that half-smirk
that this Earth Goddess we are regenerating
is no one you could know
or care deeply about?
To co-redeem, co-mentor?
To love into health by divesting of that anthrocentric hypocrisy,
thinking we could name,
much less commodify, God without idealizing self-imaged YHWH.
Why would you take a pass
on exploring our shared fully humane divinity?
This could not be true
not really you
not the Self with Others past and future right now you
would most prefer to know.
How can you know
we’re not gods and goddesses
in our integrity?
in our potential for regenerativity?
economic and politically ecological
sync-tensegrity,
love of full-stretch multi-colored jazzy soul livity.
You know you want to dance and sing
as god and goddess
within and on,
for and of Mother Gorgeous Gaia’s
embryonic womb
through decompositionally recomposing,
transubstantiating dualdark tomb
of elational happy Golden Aging bliss.
Or, did I miss something
in that twinkling of your fertile sky?
The host-guest relationship is more or less sacred all over the world. (Gregory Bateson, Sacred Unity)
Except among terrorists, where host and guest are reversed in priority
and assumed to become mutually antagonistic
and parasitic,
which defines paranoia
which is blind to sacred unity of co-hosts and co-guests.
Sacred is the integrity of each moment’s organic,
timelessly regenerate potential.
Violence intended to power-over with terror
when power-with options remain as accessible as breathing
oxygen in and out,
to choose to competitively decompose
rather than power-with regenerate
Earth’s sacred organic host/guest relationships is,
by any cultural definition of all that we hold sacred,
a sacrilegious profanity.
Terrorism,
and its fundamental anthro-supremacist roots,
is as anti-Allah
as anti-Christ.
Terrorism walks wherever abusive powering-over innocence
exploits fear for ecopolitical gain.
The only ecopolitical line between sacrilege of abuse,
intended to raise terror,
and ethno-centric neglect,
intended to protect ego’s falsely independent security,
are the lines that balance my and your integrity of authority
within Earth’s global nutritional responsibilities
to mentor,
and thereby advocate,
co-redemptive healthy climates,
which are organically sacred
and not so much terrorist sacrilege.
Bateson:
Pathology is a relatively easy thing to discuss,
health is very difficult.
Laotse:
Pathology is a functional issue for discernment,
organic health is difficult to miss
unless you have switched our cooperative evolution
for your personal competitive revolution.
Bateson:
…the sacred is difficult to talk about,
because the sacred is peculiarly related to the healthy.
Laotse:
Sacrilege of mere secular profanity is difficult to miss
because sacred ecology unfolds abundant healthy organic ecopolitical systems.
Bateson, on the history of Western religious culture:
The proposition for which they were burning each other was,
on one hand, ‘the bread is the body,’
and on the other, ‘the bread stands for the body.’
…this whole argument is one of fundamental importance
when related to the whole of the nature of the sacred
and to human nature….
the richest use of the word ‘sacred’
is that use which will say that what matters
is the combination of the two,
getting the two together.
Laotse:
When is yeasty bread and wine
notnot yet a diastatic body?
Bateson:
Because it doesn’t make any prose sense,
the material of dream and poetry has to be more
or less
secret from the prose part of the mind.
It’s this secrecy,
this obscuration,
that the Protestant thinks is wrong,
and a psychoanalyst,
I suppose,
wouldn’t approve of either.
But that secrecy, you see,
is a protecting of parts of the whole process or mechanism,
to see that the parts don’t neutralize each other.
Laotse with Jaynes:
Because it doesn’t make any LeftBrain languaged sense,
the inductive material of dream and poetry and sacred ecology
is also reverse double-bind decomposing nutritional effects with causes,
a protecting of too-reductive parts of our whole organic polypathic process
to see that all parts must (0)soul compatibly neutralize each other.
Bateson:
What are you going to do about the use of the sacred?
There is a very strong tendency in occidental cultures,
and increasingly in oriental cultures,
to misuse the sacred.
You see,
you’ve got something nice,
central to your civilization,
which bonds together all sorts of values connected with love,
hate,
pain,
joy, and the rest,
a fantastic bridging synthesis,
a way to make life make a certain sort of sense.
And the next thing is that people use that sacred bridge
in order to sell things….
We can be influenced, it seems,
by any confidence trickster,
who by his appeals
makes cheap that which should not be made cheap.
Laotse:
How are you going to invest in/divest of this sacred ecology?
We have beauty and ugly,
kind and notnot kind,
in civilization as on Earth,
bonding together all values with their disvalues,
our empathic trusts with our ecopolitical distrusts and immunities.
This co-arising nonduality of positive and double-binding negative notnot
folds and unfolds a fantastic sacred bridge of synthesis toward sense,
with dissonance toward nonsense.
Those who would reduce sacred Earth Rights
to what can be merely bought and sold,
cheapen that which could become even more densely rich.
Bateson:
…while it may be fairly easy to recognize moments
at which everything goes wrong,
it is a great deal more difficult
to recognize the magic of the moments that come right;
and to contrive those moments
is always more or less impossible….
to make human relations prosper is exceedingly difficult.
Laotse:
Recognizing moments at which everything goes wrong
as tipping points,
time to upgrade risks of anger management
into opportunities of and for more expansive love development,
to consistently
predictably
normatively
climatically invite faithfulness toward co-empathic trust.
Bateson:
We are arrogant about what we might know tomorrow,
but humble because we know so little today.
Laotse:
We are Yang-overflowing about what we may know of integrity’s potential tomorrow,
co-arising with ego’s humility to notnot balance
YinYin
WinWin
today.
Note: Bateson quotes are from Sacred Unity, pp. 265-270, “Ecology of Mind: The Sacred”, HarperCollins
Just say yes
to not yet gone
not yet going against your way
not yet becoming distrusted distasteful dissonance.
Those of us more blessed in the Positive Psychology department,
and yet perhaps all of us somewhat more opaquely,
enjoy qualities of life that we all do want,
and an equal number of negative appositional qualities
that we would do better without.
These are, by definition,
and by comparison with their more positive counterparts,
pathological,
as confluence is to discover dissonance,
as integrity grows to uncover late-great decompositional transitions,
as healthy climates recover from comparatively compromised unhealthy subclimates.
We all want more beauty
so less ugly.
We want more good
and less bad.
More truth
so less equivocating untruths.
We all want more healthy places and spaces and times
and paradigms
so less pathology of mind and heart and soul and body,
distresses of internal climates.
We all want cooperative economic and political relationships
and less rabid competing and terror
distrust and hatred.
We all want more power-with
so less power-over;
or do we?
We all want neither too much
nor too little.
We all want our self-optimizing time delivered neither too late
nor too soon.
These function as a prime-relational fractal of temporal double-bind,
wu-wei Tao Tipping Point
of (0)Zen mutually shared SpaceTime wants,
with their counterpart not-wants,
natures both kind and unkind humored.
We all want more peaceful order
so less stressful chaos now,
and to stay with us forever,
neither too soon nor too late,
but just rightly positive balanced
on tipping point of eternal now.
We all want
not too soon with not too late
quality of time,
as not too much and not too little Basic Nutritional Space
within Earth’s timeless co-present sacred place.
Polynomial values = notnot polypathic disvalues
as YangSpace = notnot YinTime wu-wei balance.
Yesterday my attorney once again patiently reminded me
Legal battles are not fought to win,
they invite us to not lose any more than we already have,
now that the battle lines are so impatiently drawn.
If you don’t like the look or taste or smell of an Old Overly-Competitive Climate, then notice how it is slowly and intricately evolving into and toward dipolar abundance as a Revolutionary New EcoPolitical System, hopefully and empathically more trustingly and faithfully cooperative. (A very loose paraphrase of Buckminster Fuller on great transitioning between old and new systems as information-ing networks, and cooperatively developing ecopolitical climates.)
To love, agapic and/or erotic,
is a positive economic-political relational choice
to trust whomever
and whatever
is our Other right now
with our open caring empathy,
even when we may feel like withdrawing
into our suffering,
self-isolating
depressive,
repressed concerns of mistrust and dissonance,
because we have faith
that not only is this choice to integratively love,
to pay love forward,
how we define doing our ecopolitical and ecological best,
but also because we trust from prior experience
this is most likely to facilitate Others
doing their best as well.
Circles of affection and disaffection are both viral,
but only one is viciously so,
Both positive and negative psyches unveil viscous potential,
but only one tends toward sustained reiterative communication
in kind,
benign,
the other viscosity trends toward unkind, active distrust,
eventually hatred,
also a learned ecopolitical choice, at one time,
over several habitual and then hypnotizing times.
When this becomes most interesting for me
when I turn from thinking of Other as a person
or a group of people
or a set of people
or the human natural-languaged species,
and think, instead of Other as a member of some other organic species,
including those with root systems,
including coral reefs and tidal barriers,
or even other natural Black Hole environments and gestalts,
networking mandalas of seas
and mountain trails
throughout the changing of each season,
where love is my ubiquitously obvious and natural default,
not so much feeling like a choice,
but like what I have known as good and healthy and beautiful,
occasionally interrupted by pests.
Yet, even noticing whiney mosquitoes
and buzzing icky biting flies,
short of a horde swarming all about paranoid me,
is often cause for bittersweet slaps and swats
and imaginary battles between David and Goliath,
with me cast as the benignly-intended Monster Giant,
merely out to protect my own skin
regardless of mortal consequences
and risks
and ecopolitical opportunities
of Other,
smashed to bits.
When my days become overly clogged with strictly human discourse,
when human nature monopolizes my monoculturish time,
my symbol seems to be that of a molting snake,
awakening to a new but uncertain skin each dewy morning,
a somewhat different identity
than those accumulated through all my dreamy/nightmare yesterdays.
But, when I recreate outdoors
in and with and of more virginal embryonic Earthy nature,
then my icon becomes an inviting hummingbird,
always curiously flying about seeking and sending succulent rapture,
far too fast and urgently blissful for noticing,
much less slitherally eating, those pesky mosquitoes.
Inviting co-empathic trust
defines
Doing my best to follow
our Golden Rule,
for and of and with me
and my Elders
and our kids.
Inviting empathic cooperatively-invested trust
is to invite a climate of informed
incarnate
kosmic risks and opportunities
usually small yet sometimes Great Transitions
of Grace as Love as Karma as Positive Psychology
as a healthy regenerative ecopolitical gestalt,
mandala,
network,
ecosystem,
Earth,
natural-spiritual dipolar co-arising
profane-sacred
humane-divine
Tao-BiCameral Universe
of Snakes greeting Hummingbirds
and notnot dialectal vice-viral-versa.
May there always be a God/dess for you
a Messiah with you
a Kalki in you
a Maitreya of you
a Twelfth Imam as you.
May there always be a God/dess
who sees her/his best self through your eyes,
who hears his/her most beautiful song in your ears,
who smells our most transporting fragrant presence
as you.
May you always breathe
and beat your heart
with and as,
in and for,
our divine Earth God/dess;
some Creative Becoming with a higher pay scale
than the Tooth Fairy.
gdill52 