To me, the
book Nature and the Human Soul goes
so far beyond the discussion of our detrimental relationship to the planet
Earth; Plotkin takes a dive right into what is most important: soul connection. I appreciate that he
does not meander too far into the overly-romanticized version of the “soul”
that pervades popular culture. Instead, he seems to have a greater sense of
what a soul really is. Plotkin defines the soul as “a thing’s ultimate place in
the world. I use the word ‘thing’ to embrace the fact that every thing has a particular place in the world and therefore has a
soul – all creatures, objects, events, and relationships.” (p. 30)
To me,
this indicates that instead of a soul being a part of a person’s individual
personality, essence, or otherwise superficial defining factors, I interpret this
definition as a “thing’s” portal into the interconnectedness of life. If soul connects us to place, and place connects
us to the whole, then the process of connecting
to the soul is what connects us to everything.
This
also suggests an inherent sense of belonging. That if one is connected to her
soul it means she is also connected to place, and ultimately feels that she
belongs to a greater community. Conversely, if one is not connected to soul,
there is a sense of isolation and alienation. I personally relate deeply to
this; I have recently come to realize that I have a deep, unconscious sense
that I do not belong, or that somehow I am not worthy of belonging.
Plotkin
then relates this concept to the development of individuals, as well as the
development of our species as a whole. There is a section where Plotkin is
describing the emergence of a new paradigm: “three of the most likely
indicators of a new emerging human paradigm are… features found in neither the
contemporary western human (yet) nor the traditional indigenous human.” (p. 18)
One of
these indicators is what he refers to as “Universal visionary capacity. For
most of human history, the highest development of visionary skill was limited
to a few exceptional individuals in each community (shamans, prophets,
visionaries, and so on). Now this capacity of deep imagination must be
cultivated by all adults if we are to create sustainable cultures.” (p. 18)
This is
directly related to the concept I formulated for my senior thesis for Prescott
College: the inner-church. In my
thesis I presented research and described how each individual person is
starting to wake up to their own capacity to turn inward and find the entire
support system of a church, for example, wholly from within. In communities
since the dawn of time there have been particular roles fulfilled to gather and
offer wisdom (such as Plotkin describes, with shamans, prophets, etc.) my
thesis claims that there is now a shift in consciousness enough to allow people
to wake up to their own intuition and soul’s purpose, enough to gather that
kind of wisdom from within, instead of relying upon traditional roles to fill it.
I
strongly believe that this is a determining factor for the survival of our
species. This is not to say that these traditional roles aren’t working, it
just means relying upon these roles for support is simply not enough anymore.
The human race needs to start turning deeply inward for answers, relying less
upon external influences.
Many of
these traditional roles have since become disenfranchised anyway. They’ve
slowly become more and more superficial, surrendering to things such as greed,
lust, power, and so on, instead of higher levels of consciousness, compassion, and
love. And even when people enacting those roles are made available, a great
number of people in this society turn away from those resources to find solace with
myriad addictions and perhaps most prominently with consumerism – an ultimately
tawdry source of fulfillment.
We are
now in a time where we are all being held accountable for our own actions.
There can no longer be an external God, ruler, law or judge that will dictate
the terms of our life’s involvement. Each individual is now responsible for his
or her own healing, and it is time for people to wake up to the truth of
themselves. This is a critical notion that is becoming ever-more evident as I witness
the emergence of myriad movements that aspire to elevate consciousness. More
are conceived every day.
It does
not mean that the individual does not receive help or has to do it alone. It
simply means that people are now tasked to develop their own intuition enough
to understand their unique function in the greater whole, which also comes with
the wisdom to ask for help when it is needed. It is a tenuous balance to learn:
how and when to support oneself, and when it is necessary to reach out. It is
an incredibly important skill. This leads to another theme that struck me in this
book: rites of passage.
"By
signaling to the community that an individual has made a significant life
transition, the rite serves as a tacit reminder for everyone to support this
person during the initial weeks and months of his new status, which can feel
like a disorienting interlude of psychospiritual homelessness. This social
support can make all the difference for a successful launch into a new stage.
In these ways, the rite has great value for both the individual and the
community." (p. 65)
This is
extremely relevant to my experiences of rites of passage work: I have
personally felt the “disorienting psychospiritual homelessness” after a rite,
as he describes. I felt layers upon layers of my anger, sadness, and pain fall away,
and subsequently waking up after such an ordeal left me confused for a time.
Ultimately however, the result of such a process provided me with the ability
to listen to my intuition, to generate aspirations and be guided in my Soul
Journey.
I
believe the crux of Plotkin’s work relates to what he defines as the Wheel of Life. Each chapter of the
book defines each of the 8 developmental stages for a human being, and how many
people in Western society never go beyond the later stages of adolescence. The
stages of the Wheel are: the Innocent in the Nest (early childhood), the
Explorer in the Garden (middle childhood), the Thespian at the Oasis (early
adolescence), the Wanderer in the Cocoon (late adolescence), the Soul
Apprentice at the Wellspring (early adulthood), the Artisan in the Wild Orchard
(late adulthood), the Master in the Grove of Elders (early elderhood), and
finally the Sage in the Mountain Cave (or late elderhood).
I
personally feel as if I am hovering somewhere between stage 4 and 5, between
late adolescence and early adulthood. The qualities Plotkin outlines on page 61
show that those experiencing late adolescence are given the task of leaving
“home” (he indicates that “home” really means the adolescent identity) and
“exploring the mysteries.” The task then in stage 5 (early adulthood) is
“learning delivery systems for embodying soul in culture,” with the “gift of
visionary action and inspiration.”
As of
late I have been feeling the tension of these two developmental stages pull me
in opposite directions. Not that the qualities of these stages are opposite,
only that as I cross this threshold I am feeling emotionally, energetically,
and spiritually stretched between these two stages.
I am certainly
in the process of learning the delivery systems for embodying soul in culture,
but I also have moments of feeling a deep sense of failure. As I learn about
these delivery systems I yearn to enact them, to put them into righteous
action… and then I feel inadequate. It’s as if I do not have the wherewithal to
put my ideas into practical, concrete actions. Even before I read this book, I
intuitively felt this stage of development. I sense failure when I believe that
I am still deeply adolescent, that I am unable to release my adolescence to
clear a path for my adulthood.
It helps
to hear Plotkin say that the majority of people in our society never quite
graduate from the late adolescent stage:
“In
industrial growth society we have for centuries minimized, suppressed, or
entirely ignored the nature task in the first three stages of human
development, infancy through early adolescence. This results in an adolescence
so out of sync with nature that most people never mature further.
“Arrested
personal growth serves industrial ‘growth.’ By suppressing the nature dimension
of human development (through educational systems, social values, advertising,
nature-eclipsing vocations and pastimes, city and suburb design, denatured
medical and psychological practices, and other means), industrial growth
society engenders an immature citizenry unable to imagine a life beyond
consumerism and soul-suppressing jobs.” (p. 5)
So, I
know that I am maturing beyond what is described in that last sentence. I know
that I am getting a glance of what lies beyond the immaturity that pervades our
world. But what is needed to shift me into the next phase? What must I do in
order to gain the momentum required for me to take action on the insights I
develop every day? The practical application of my life’s visions seems to be
my biggest obstacle.
The
message that continues to pour through is to write. Write, no matter what! I
believe that if anyone wants to find their soul's purpose, they need to start
with being creative somehow. It is imperative to manifest vision in this way
visually, concretely in front of him, his art representing his purpose first.
First thought, then modeling, then manifesting.