Every successful movement relies on a restoration story.
In 2008, no one had a new restoration story.
Globalization (no capital controls) has made Keynesian impossible. (25 min)
A growth-based system can not be sustained (27 min)
(28 min) A New Restoration Story
To get out of the mess we’re in, we need a new story that explains the present and guides the future, says author George Monbiot. Drawing on findings from psychology, neuroscience and evolutionary biology, he offers a new vision for society built around our fundamental capacity for altruism and cooperation. This contagiously optimistic talk will make you rethink the possibilities for our shared future.
Benedictine monk David Steindl-Rast, for example, defines mysticism as “the experience of limitless belonging” that can be felt by everyone, whether in nature or in parenthood, in community or in love. I think his conception of mysticism pairs well with Rabbi Lawrence Kushner’s. A scholar of the Jewish mystical tradition of Kabbalah, Kushner defines a mystic as “anyone who has the gnawing suspicion that the apparent discord, brokenness, contradictions, and discontinuities that assault us every day might conceal a hidden unity.”
The kind of wholeness I’m describing as the Universal Christ is a forgotten treasure of the Christian Tradition that our postmodern world no longer enjoys and even vigorously denies. I always wonder why, after the rise of rationalism in the Enlightenment, Westerners would prefer such incoherence. I thought we had agreed that coherence, pattern, and some final meaning were good. But intellectuals in the last century have denied the existence and power of such great wholeness—and in Christianity, we have made the mistake of limiting the Creator’s presence to just one human manifestation, Jesus.
The implications of our selective seeing have been massively destructive for history and humanity. Creation was deemed profane, a pretty accident, a mere backdrop for the real drama of God’s concern—which we narcissistically assumed is always and only us humans. It is impossible to make individuals feel sacred inside of a profane, empty, or accidental universe. This way of seeing makes us feel separate and competitive, striving to be superior instead of deeply connected and in search of ever-larger circles of union.
I believe God loves things by becoming them. God loves things by uniting with them, not by excluding them. Through the act of creation, God manifested the eternally out-flowing Divine Presence into the physical and material world. Ordinary matter is the hiding place for Spirit and thus the very Body of God. Honestly, what else could it be, if we believe—as orthodox Jews, Christians, and Muslims do—that “one God created all things”? Since the very beginning of time, God’s Spirit has been revealing its glory and goodness through the physical creation. So many of the Psalms assert this, speaking of “rivers clapping their hands” and “mountains singing for joy.” When Paul wrote, “There is only Christ. He is everything and he is in everything” (Colossians 3:11), was he a naïve pantheist or did he really understand the full implication of the Gospel of Incarnation?
God seems to have chosen to manifest the invisible in what we call the “visible,” so that all things visible are the revelation of God’s endlessly diffusive spiritual energy. Once a person recognizes that, it is hard to ever be lonely in this world again.