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Pergamon Furures, Vol. 29, No. 8, pp. 755-761, 1997 0 1997 Published by Elsevier Science Ltd. All rights reserved Printed in Great Britain 0016-3287/97 $17.00 + 0.00 Pil: SOO16-3287(97)00056-6 TRUSTING FUTURE GENERATIONS, TRUSTING LIFE Anja Light The paper outlines an experiential philosophy and approach to teaching and learning about future generations and about life. It includes outlines of two processes facilitated by the author as part of a deep ecology workshop. 0 1997 Published by Elsevier Science Ltd My greatest hope is that, in this paper, there may be some new idea or even a practical way to encourage and empower a deeper commitment to future generations. Perhaps even something to expand our concept of time-which may give us more time to do what it takes to give future generations a chance to exist. It’s exciting to think that there were many common themes in the Toronto conference and many conclusions and realis- ations reached despite the fact that the participants came from different parts of the planet. These coincidences have convinced me that something is on-something about the inten- tion we are sharing connecting us on a deeper level, an inkling of invisible support. That’s part of what makes it easier for me to have faith that we can make it through this most dangerous time-what makes it easier for me to trust future generations. It gives me a sense of great hope and empowerment to contemplate why we gathered in Toronto-and hope, like time, is a very precious commodity! I believe that helping people learn about future generations is a collective effort in which it is difficult to claim any degree of real expertise. I say this, perhaps to excuse my lack of academic qualifications, but mostly to put forward a case for learning in new ways-ways which only recently are becoming recognised by the academic world. In a field that is so subjective there has to be as much learning as teaching. In Einstein’s words: The world that we have made as a result of the level of thinking we have done thus far creates problems that we cannot solve at the same level at which we created them. Anja Light is Project Officer at the Rainforest Information Centre, 9 Alkira Street, Tugun, Queensland 4224, Australia (Tel: +61 75 5344; fax: +61 75 347 416). 755

Trusting future generations, trusting life

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Pergamon Furures, Vol. 29, No. 8, pp. 755-761, 1997

0 1997 Published by Elsevier Science Ltd. All rights reserved Printed in Great Britain

0016-3287/97 $17.00 + 0.00

Pil: SOO16-3287(97)00056-6

TRUSTING FUTURE GENERATIONS, TRUSTING LIFE

Anja Light

The paper outlines an experiential philosophy and approach to teaching and

learning about future generations and about life. It includes outlines of two processes facilitated by the author as part of a deep ecology workshop. 0 1997 Published by Elsevier Science Ltd

My greatest hope is that, in this paper, there may be some new idea or even a practical

way to encourage and empower a deeper commitment to future generations. Perhaps even something to expand our concept of time-which may give us more time to do what it takes to give future generations a chance to exist. It’s exciting to think that there were many common themes in the Toronto conference and many conclusions and realis-

ations reached despite the fact that the participants came from different parts of the planet. These coincidences have convinced me that something is on-something about the inten- tion we are sharing connecting us on a deeper level, an inkling of invisible support.

That’s part of what makes it easier for me to have faith that we can make it through this most dangerous time-what makes it easier for me to trust future generations. It gives me a sense of great hope and empowerment to contemplate why we gathered in Toronto-and hope, like time, is a very precious commodity!

I believe that helping people learn about future generations is a collective effort in which it is difficult to claim any degree of real expertise. I say this, perhaps to excuse my lack of academic qualifications, but mostly to put forward a case for learning in new ways-ways which only recently are becoming recognised by the academic world. In a field that is so subjective there has to be as much learning as teaching.

In Einstein’s words:

The world that we have made as a result of the level of thinking we have done thus far creates problems that we cannot solve at the same level at which we created them.

Anja Light is Project Officer at the Rainforest Information Centre, 9 Alkira Street, Tugun, Queensland 4224, Australia (Tel: +61 75 5344; fax: +61 75 347 416).

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Trusting future generations: A Light

In this context asking questions may be more important than pretending to know the answers, When we think we have ‘the answer’-one which we expect all others to accept as a final and indomitable truth, then the creative path of life is blocked. I don’t think the vital skills in creating the future originate from text books. The necessary skills, like

future generations themselves, are inside us. How can these matters be quantified, formal- ised, graded in the modern institutional structure that is based on fact and rationality?

This is a challenge that, thankfully, I don’t have to face in the type of learning and teaching I do. However, because of the importance of learning and teaching about future

generations, it is a challenge that needs to be addressed. One challenge would be to include experiential process work in academic structures and programs. Another would

be to reassess the difference between information and knowledge. Acknowledging the wisdom of indigenous peoples within academic environments would advance this con-

cept. Appreciating the accumulation of knowledge not merely as a means to further one- self materially or egoistically, but for the benefit of present and future generations, would be a feat that could save us all! Ultimately there are really no examiners, no way to give a mark out of ten (or some other grading) in the most important test of all: the way we choose to live our lives to either create or destroy life.

I’d like to explain a little more about the title of this paper before sharing some of

the experiences that have convinced me that there are indeed many ways to learn about future generations. Finally I’d like to outline some examples of the processes I’ve experi-

enced and facilitated that have opened my eyes and heart to the concept of future gener- ations-and brought me to the conclusion that is expressed in the title-the importance

of trusting future generations and trusting in the power of life. In the current atmosphere of global calamity, if you haven’t closed your eyes to the

mounting scenarios of disaster, it is a great challenge to believe in future generations. How will they have a chance to survive given what seems to be the irreparable damage

that this generation of human beings is wreaking on the earth? Cynicism abounds, hopelessness pervades and denial spreads through most modern

media, through institutions and even through the environment movements whose very premise is to protect the earth. It is a force as destructive as a bulldozer roaring through

the rainforest, as insane as the creation and testing of nuclear weapons-and we are the ones (indirectly) in the drivers seat, or pushing the buttons.

It is understandable that many young people today fear the future. For others, thoughts of the future are completely blocked out. Images of bleak desolation through

the doomsday scenario of nuclear war or ecological collapse, despite being the most likely results of the activities of the present human generation, are thought of as too

depressing to even think about. Thoughts of reality are debilitating, too overwhelming. But if we don’t even allow ourselves to contemplate the future, then how do we

find the motivation to act for change-how do we create the future? Personally, the bleak images jolt me into action-l actually appreciate the ability to contemplate the very worst. Looking over the edge of the cliff gives me the sense to avoid falling into the abyss. A brush with death brings new passion for life. From the greatest crisis can arise the

greatest potential. To trust is seen in our society as a weakness-a sign of naivety and innocence.

Modern society says: ‘Trust No-one’. I believe it takes great courage and strength to trust

others; particularly someone you don’t even know. Imagine trusting someone who hasn’t even been born! So, what does it mean to trust future generations?

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Trusting future generatkms: A Light

It means to understand that future generations are already here-they are inside you.

They are in our bodies, in all living things, in the living Earth. If we can remember that

we are also the sum total of all that has ever been-then we will know that within us is

all that is to come. To trust Future Generations is to trust in our very potential for creating

them. It is not a blind trust, but a knowing trust. Science merges with the magical in confirming that all the ingredients for creating

the future exist now. The knowledge that we are part of the earth and connected to every

living thing is, on the one hand, a miraculous concept and on the other it is a very

obvious fact. The power of our imagination and prayer to call upon future generations

for guidance would be dismissed as spiritual nonsense in the older schools of science-

yet Einstein and increasing numbers of scientists hold that time travel is possible. Who

says future generations aren’t with us now, listening to us ponder about how to learn

and teach about their existence; perhaps waiting to be asked what they might suggest

we do? I’d like to explain a little about how and why I have inevitably been drawn to wanting

to help people learn about future generations. I came to the conclusion before entering

university that the best learning about the field I had chosen to work within, environmen-

tal activism, would probably be gained outside of universities. So instead of environmen-

tal science, I chose to study theatre, thinking that to communicate the critical situation

facing the Earth was the most important action I could engage in. I felt that there was

enough information, yet no-one was doing anything; I thought there must be other ways

to get the message through.

This search for deeper forms of communication led me to using music and panto-

mime in a series of ‘rainforest road shows’ around the world, intended to initiate the

formation of Rainforest Action Groups. It also led me to people like John Seed who were

not only involved in full time environmental activism-but facilitated deep ecology pro-

cess workshops wholly dedicated to empowerment and reconnection through experien-

tial rituals.

I found renewed hope in the human race by spending time with the indigenous

people of the rainforests of Borneo. The Penan, one of the last tribes of nomadic hunter

gatherers left on Earth, live a life of pure simplicity and contentment-where the greatest

sin is not to share. It sounds romantic-but looking in their eyes and seeing a reflection

of me (the poor product of troubled society) helped me to regain faith in the potential

of the human race to live happily in peace. It evoked in me a sense of great compassion-

firstly for them and the injustice in their lives and cultures being destroyed by so-called

development, but increasingly for us, modern homo sapiens who have for so long forgot-

ten what it means to be human, for so long separated from each other and the Earth.

Experiencing the very existence of such humans as the Penan helps me learn about the

great potential of future generations.

I remember singing songs written about their struggle deep in the jungle, with the

background music of trumpet cicadas, watching their faces beam with smiles of gratitude

that someone cares about them from a faraway place they have never been. It reinforced my conviction that there are indeed deeper and more effective ways to communicate. I pledged to sing to communicate wherever the opportunity arose.

The deep ecology workshops I have participated in and facilitated have sometimes

recreated the feelings I experienced being in the forest with the Penan. Looking into the

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eyes of friends and strangers alike reflects to me what seems to be a similar potential for

a peaceful future if our intention is collectively and creatively channelled.

These workshops were born from the blending of the newly emerging philosophical

study of deep ecology and the need to bring this knowledge into a deeper experience

with the ‘despair and empowerment’ work carried out by Joanna Macy around the world. Despite the overwhelming enormity of the nuclear threat, this helps people collectively

release their feelings of helplessness. These gatherings of people with the shared intention

of expanding their connection with the earth in order to be more effective in its healing,

are called the ‘Council Of All Beings’. The actual Council of All Beings involves the

shedding of human skins for a time and speaking from the perspective of another life

form or landscape of the Earth. An outline of the process is given below. Another part

of this experiential process involves embarking on an ‘evolutionary journey’-a medi-

tation and an active role play that helps us to remember our real selves, to reawaken the

knowledge that we are part of an unbroken chain of events since the beginning of time.

Central to the deep ecology workshops is expanding our sense of self to experience

a ‘reconnection’ with the Earth. This theme is extended in longer workshops called ‘Re-

Earthing’ which combine holotropis breathing techniques, similar to ‘re-birthing’ tech-

niques but with a strong stated intention. It is a very powerful exercise which has resulted

in deep, life changing experiences. It involves a deep sense of trust. Most of the processes

are carried out in pairs, where one person is doing the ‘breathing’ technique and a partner

is supporting and taking care of the breather-reminding them of their stated intention.

Very often there is a deep emotive response. At the end of a week long workshop I had

the experience of ‘breathing’ with a group of people, lying on the earth circled around

a tree. We shared the same intention to deepen our connection and commitment for the

earth. After the session, when talking about each of our experience, half of us found we

had almost the same vision. It was a miraculous confirmation to me that we can be

joined in a common intention, sharing the same thoughts and dreams.

A central theme of deep ecology is to question and deconstruct modern society’s

anthropocentricism-the misconception that we homo sapiens are the pinnacle of cre-

ation and that everything on the Earth exists to serve us alone. In having experienced

processes which invite beings of the past and of the future to share their thoughts about

the present, I’ve understood that our modern mindset also puts present humans above

everyone and everything that has ever been and everyone and everything that is yet to

come. There must be a new term for this extension of anthropocentricism!

I may have no examiners-but I have many, many teachers. I have no intention of

being successful in any way other than to be of service to life. I have chosen to live and

learn from direct experience rather than information. This has been, on occasion, a con-

scious and an unconscious choice. So very often it has been unpredictable and sometimes

extremely harsh. The deepest challenge seems to yield the greatest result, the most funda-

mental learning. For those of us alive on the Earth at this point, this view helps provide some reason for the outrageous crimes committed against present and future generations

of all species. Trusting future generations is about trusting life, trusting that the vibrant positive

energy that puts stars into the sky and allows the tree to breath in as we breath out is

powerful enough to prevail, powerful enough to catapult us into a life of loving activism

rather then resigned cynicism. It is not a blind trust but an open and knowing sense of

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Trusting fufure generafions: A Light

trust; one that cherishes the miracles which surround us and invokes in us a passionate

intention that these miracles are allowed to continue to evolve.

Futures processes from a deep ecology workshop

Future generations dialogue

To begin with, each individual in the group chooses a partner. They form an inner circle and outer circle-looking at each other. We then ritually invite beings of the year 2095

to come into the room, in the form of the people in the inner circle. We welcome them. The facilitator explains that these beings will not speak with their physical voices,

they will communicate from their hearts and eyes and I, the facilitator will speak the

questions they wish to ask. The present generation, those in the outer circle will answer their questions using their physical voices-the future generations will listen quietly.

First question: ‘What is life like on the earth, the beings of the year 1995-the present

generation-we have heard that there was a great deal of damage being perpetrated to the earth at this time-is this true?-we heard that life itself was in question’. The present generation responds for 2-3 min-then the facilitator indicates for the explanation to come to completion-ask them to say good bye to the representative from the year 2095.

Then the people in the outer circle are asked to move over one person to the left. The future generations stay where they are.

Second question: ‘What is life like for you-what challenges are their in your life given the critical time on Earth-what do you feel, you must be very brave?’

The present generation responds for 2-3 min-then the facilitator indicates for the

explanation to come to a completion-ask them to say good bye to the representative from the year 2095. Then the people in the outer circle are asked to move over one person to the left. The future generations stay where they are.

Third question: ‘We have heard that people like you were trying to stop the life threatening destruction-what kinds of things were you doing?’

The present generation responds for 2-3 min-then the facilitator indicates for the explanation to come to a completion-ask them to say good bye to the representative from the year 2095. Then the people in the outer circle are asked to move over one person to the left. The future generations stay where they are.

Fourth question: ‘Is it true that groups were beginning to form of people who shared a love for the Earth and wanted to see that we too had a chance to survive, we thank

you for making that effort, what kinds of things did you do, how did you work together?’ After 2-3 min, they thank each other. Now, for 2-3 min the future generation has a

voice to share their feelings in response to all the stories he/she has heard with the present generation. Finally the future generations are ritually thanked for being here in the present. Love is expressed for their existence. The process is finished with the last partners

sharing for five minutes or so what came up for them as both future and present gener- ations.

Another very empowering, uplifting process connected with future generations (especially after having dome the previous process which sometimes invokes very power- ful feelings of despair and helplessness) is having a circle set in the year 2095 (this date is arbitrary-depends on what the facilitator feels is right). The circle reminisces on what events changed the course of history to ensure that future generations existed. Typically

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Trusting future generations: A Ligh/

people start by saying: ‘Remember when, in 1997....... ‘The present generations are this time spoken about in the third person. I have found this process works well with a brief

meditation travelling into the future.

Mini evolutionary journey

Another part of the process involves embarking on an evolutionary journey-a meditation

and an active role play that helps us to remember our real selves, to reawaken the knowl- edge that we are part of an unbroken chain of events since the beginning of time. At some point in an evolutionary remembering process there is an explanation or introduc-

tion about the essence of time.’ It is not linear, as we’ve been taught to believe. Every ingredient for creating the future exists now. So it is reasonable to accept that we can engage in a conversation with future generations, since they exist within us and feed on our potential and our intention to ensure that life continue. Here are the outline instruc- tions for this journey.

Shake hands with your neighbour. Now, still holding on to your neighbours hand, close your eyes, this takes a degree of trust, it’s not very common for us to hold the hand

of a stranger, but it’s ok, feel comfortable with the sensation and begin to silently explore the intricacies of this miraculous object, the human hand. Like a child touching something for the first time-feel with wonder and curiosity the intricacies in its form. Know that what you are reverently holding is absolutely unique. It is also very familiar-if you were

anywhere in the universe and felt something like this, you would know exactly what it is-a human hand.

Now journey back to the beginnings of this form, since every cell that makes up this human hand is connected through an unbroken chain to the beginning of time. Imagine it as just a clump of cells, dividing an multiplying, having no real form. Now imagine it’s life as perhaps a fin of a fish, swimming through the first oceans, Now a reptile- cold-blooded, scaly, can you feel the tough claws used for digging for food. As an early

mammal the fur is warm and soft, warm blooded-the claws still present-can you feel

any vestiges. Now imagine the hand of an ape, strong opposable thumb, strong grip for swinging through trees. Coming now to the present form as a human hand, realise the potential this form now has for creation-this hand has the potential to carry out the

most intricate manoeuvres, can form clay, can perform surgery, carve, operate a com- puter, build a house-What potential then to work in a way to bring about the healing of the Earth. Know that the human who is connected to this hand, like you cares deeply

for Life and we can take this evolutionary journey further-in one of the most effective visualisations-you expand your sense of self by imagining an expanding golden sphere- expanding from your heart, to envelop your body, your immediate surroundings, the building, the town, the country, the Earth, the moon, the solar system, the galaxy, the Milky Way, until it reaches the edge of the continually expanding universe from which point to find a gift waiting for you to bring back with you to help you heal the Earth- you then come back, in the same systematic pattern, pausing in awe and reverence to embrace our beautiful home, planet Earth, before coming back into your own body.

These are just some of the processes that can be used to build experiential bridges

between us, the people of the present, other life forms and, indeed, future generations. They are part of a non-academic pedagogy that can re-create the sensitivity and deep

Trusting future generations: A Light

caring that are needed if we are to heal ourselves, heal the planet and nurture life on

this small planet.

Notes and references

1. Seed, John, Macy, Joanna, Naess, Arne and Fleming, Pat, Thinking Like a Mountain--Towards a Council of a// Beings. New Society Publishers, 1988.

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