Resource Management

From Waste Management to Resource Management at the Sat Yoga Ashram, Costa Rica

What Do You See?

Durgá poses the question, first to the audience of workers and later, separately, to the ashram’s residents. The occasions, intended to heighten awareness of how much we accumulate and “where it all goes,” is but one facet of Sat Yoga’s ongoing efforts to minimize its participation in the refuse crisis that is suffocating – and killing — the world.

Durga, leading the resource management presentation

“Garbage,” responded one.

“A town living under it,” answered another.

“A mirror of contemporary culture,” answered a third.

 

My mind impulsively leaped back to a book we’d read a decade ago at Sat Yoga, Opening the Hand of Thought, by Kosho Uchiyama. In it, the question was posed regarding a sheet of paper. “What do you see?”

“You see the sheet of paper, sure,” wrote Uchiyama.

Do you see the fallen tree from which the wood to make the paper was derived? Do you see the seed from which the tree grew? Do you see the clouds from where the rain descended to water the seeds? Do you see the invisible earthworms that provided nutrients to the tree’s roots and the Sun that provided energy from the Cosmos? Do you see the lumberjack who cut down the tree, the family he loves and struggles to support, the lunch he ate? Do you see the investors who envisioned the paper mill that produced the sheet of paper? And so the questions go on and on. Indra’s net. Do you see the interconnectedness of everything? Nothing is just what appears to the eye.

So what do we see when we look at a heaping garbage dump? When viewed from the broader perspective of a Zen monk, the mind races, never short for answers. Do you see the distant refinery that made possible the energy and necessary raw material to manufacture the metal, plastic and paper waste? Do you see the presentations in the boardrooms advocating for easy disposal of the cheap wrapping of a company’s products? Do you see the indifference of the people that threw this garbage into ten thousand wastebaskets?

“You’re all correct,” replies Durgá who draws my attention back from its wanderings, “but do you see the valuable resource?”

Silence descended on the group as it digested the implications of regular garbage, a plague to the world, becoming a resource.

Durgá then proceeded to share many practical examples of how “the generation of trash” can be avoided and minimized; refuse can be reused, repaired or recycled and ultimately in many cases, reinvented.

Plastic bottles can be cut into thin strips and converted into useful string for supporting vines. Plastic gallon containers can be reutilized for planting pots, storage canisters or slow-drip watering cans. Damp paper can serve as food for worms, making excellent fertilizer. A simple homemade hand press can crush flat aluminum cans for storage and recycling.

 

Inevitably Sat Yoga produces a broad range of detritus from flashlight batteries and computer monitors to paint cans and food wrappers. For a few years now everything – but everything! — the community has discarded has been meticulously placed in the appropriate bin, weighed, tabulated and discarded or stored for future use appropriately.

Durgá shared the statistics about the community’s waste.

On average, an ashram resident generates 1 kg. of waste a day. 90% is organic waste – kitchen scraps and garden cuttings – that are used for worm fertilizer or mulch. The little that can’t be recycled must be stored and hauled out once a year. This amounts to about 50 grams per resident per day.

In contrast, the average resident of the Central Valley generates and discards 20 times more trash daily, about 1 kg (2.2 lbs.) of material that’s mostly buried in landfills.

New approaches were presented about a problem that few had pondered. For the ashram’s workers who live in remote villages where no centralized garbage collection exists, trash is an imposition dealt with by burning or burial in their backyards. Few had considered, in school or within the context of their communities, the implications of their decisions as consumers. For ashram nivassis (residents), the occasion provoked discussion as to how we choose to live and the responsibility we bear as stewards of the planet.

Do you see a fetid civilization burying itself in its own profligate waste?

As Sat Yogis we care deeply about what we see. We see the wisdom of reconsidering whether to purchase items we’d once taken for granted. We see that we can reutilize much of what we’d once thrown out. We see the sense of recycling what refuse we can.

We see we can re-dream that which we see as objects out there in the physical realm. We equally know we have the power within ourselves to re-dream that what we can’t see – our thoughts, attitudes, relations and the impact of consciousness upon the world. We see our responsibility for creating the world we want to share with others.

Can you see too?

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Brahmachari:

One whose consciousness has merged with Brahman, the Absolute, and thus has been liberated from all desire, fear, attachment, and material frames of reference. Thus, a Brahmachari naturally lives a life of celibacy, simplicity, and inner solitude.

Satsang:

Meditative meetings in which the highest teachings are shared. Shunyamurti also offers guidance during questions and answers to resolve the most difficult and delicate matters of the heart.

Teleological:

Information, energy, or nonlinear change that occurs as the effect of events that take place in the future and alter the past, which is perceived in the present as non-ordinary phenomena, synchronicities, unpredictable emergent properties or other notable explicate arisings. The source of such forces may also lie beyond chronological time, in higher dimensions of the Real.

The process of non-process:

Since awakening is instantaneous, along with the recognition that one was never really in the dream, but enjoying the creation of the dream, it must be understood that making awakening into a process can only be part of the dream, and has nothing to do with Awakening itself.

The Real:

When we speak of the Real, unless otherwise qualified, we mean the Supreme Real. The Supreme Real does not appear. Appearance is not Real. All that appears is empty of true existence. There are no real things. All that is phenomenal is temporary, dependent, and reducible to a wave function of consciousness. The world does not exist independent of consciousness. There is no matter or material world. All is made of consciousness. Pure consciousness is Presence. It is no-thing, non-objective, not in space or time. All that appears in Presence, or to Presence, is an emanation of Presence, but is not different from That. This is one meaning of nonduality.

The Real is also a term used in Lacanian psychoanalysis. What Lacan means by the Real is that aspect of phenomenal appearance which is overwhelming, traumatic, or impossible. We would call that Real One. It is a relative Real, not Absolute. We add that there is a Real Two, which consists of divine love. Love is not an appearance, but it changes appearance, through recognition of its Source, into a divine manifestation, a projection of God’s sublimely beautiful Mind as infinite fractal holographic cosmos. Real Three is the unchanging Absolute, beyond all conception or image.

Dharma and dharma:

When we use the term Dharma (capitalized), we refer to our dedication to living in accord with the timeless principles of impeccable integrity that keep us in harmony with Nature and our Supernatural Source.

When we use the term without capitalization, we refer to our acceptance of the community’s processes, protocols, and chain of command with the “Haji! Spirit” of going the “extra mile” and working overtime when necessary to make the impossible inevitable, as our unconditional act of surrender to Love.