Re-Imagining Sustainability: Dancing the Melting Shadows of the Green Economy Discourse Michele Maynard and Firoz Khan The concept of the “green economy” was revived after the global financial crisis of 2007-2011, without any consensus on its definition.i Various interpretations of the financial crisis have surfaced to frame the different narratives on the green economy, with different remedies proposed. This paper provides a cosmological and discourse analysis of these diverse narratives of the green economy, namely green revolution, green transformation, green growth, green resilience, new developmentalism, and just transitions (decoupling). While the rational scientific method has been the dominant mode of research for the modern and postmodern eras, this paper seeks to contribute to the broadening of our current worldview to include more intuitive, imaginative, speculative, and visionary aspects. Insights from an emerging archetypal cosmology provide a critique of the underlying assumptions found in the current discourses on the green economy, and empower us to re-imagine sustainability. This emerging cosmology seeks to bring a corrective to the more dominant, rational-discursive, one-dimensional, one-size-fits-all free-market economic view of life and its misenchantment visible in (green) techno-science and the increased financialization of labor and nature.ii Anchored in the bioregion, the emerging cosmology re-imagines existing patterns of economics, polity, and socio-cultural life. It is through morphic resonance that these emerging life-sustaining habits germinate and grow, mitigating the capture of the state by the economically and politically elitist networks that often exacerbate injustice, poverty, exploitation, and degradation. A Critical Analysis of the Green Revolution Discourse The green revolution discourse links the global financial crisis of 2007-2011 to the polycrisis of food, energy, climate, and the environment as caused by the industrial capitalist growth system of debt and the overconsumption of fossil fuels.iii According to the Venezuelan sociologist Edgardo Lander, the green economy is a “wolf in sheep’s clothing.”iv Grassroots communities gathering annually at the World Social Forum (2001-2017), an alternative to the World Economic Forum, have called for “system change,” stating that “another world is possible” (and indeed, necessary).v These grassroots communities and activists, together with numerous academics engaged in multiand trans-disciplinary knowledge production, have all contributed to this damning critique of the capitalist system.vi In the Global South, ideas often converge around alternatives to development.vii In the Global North, the ideas generally converge under the umbrella concept of degrowth. viii Eduardo Gudynas, researcher from the Latin American Center of Social Ecology, Uruguay, and Alberto Acosta, researcher and former minister of Energy and Mining, Ecuador, differentiate between “development alternatives” and “alternatives to development” where “alternatives to development” is no longer premised on modernity’s ideology of progress, development, or growth through material accumulation or the appropriation of nature. Gudynas and Acosta use the word extractivism when referring to the excessive exploitation of exhaustible, non-renewable natural resources, and call for a transition to post-extractivism.ix The deep ecology movement inspired by the work of Arne Naess; material eco-feminists Ariel Salleh of Australia and Vandana Shiva of India; political ecologists Joan Martinez-Alier of Spain and Patrick Bond of South Africa; biologist/economist Joachim Spagenberg of Germany; political scientist Ulrich Brand of Vienna; and sociologist Maristella Svampa of Argentina are academics working with grassroots communities for the co-production of knowledge and action. These academics have incorporated Latin American indigenous concepts such as suma qamana (from the Aymara culture) and suma kawsay (from the Quechua culture) concerning the Rights of Mother Earthx that bring into balance how to “live well” (Buen Vivir) through cooperation and care for the broader earth community versus only “living better” through competition and accumulation, which decimates the environment and destroys essential eco-services.xi Degrowth—an umbrella term that encompasses multiple strategies and ideas in the Global North—advocates for the reduction in production and consumption in industrialized countries to address social inequalities and environmental concerns.xii The focus of the degrowth movement is toward relocalization and disengagement from the growth-led market economy, and can be found in the “transition towns” movement, local food cooperatives, co-housing, waste reduction, and recycling initiatives.xiii Linked to degrowth initiatives and values is “the commons” movement. The defense of the commons is an old practice: Britain’s resistance to enclosure of the commons dates back to the seventeenth century with Gerrard Winstainly’s Diggers; Eastern Europe and Russian peasant communes espousing socialism date back to the eighteen seventies; the agrarian and indigenous movements that defended the commons in Mexico in the early twentieth century; and the more popularly cited work of economics Nobel laureate Elinor Ostrom in 1990. This movement is being revived, with some focusing on defending natural resources,xiv while others are extending this effort to defend public goods and ideas such as the Internet and intellectual property through multiple autonomous and interdependent networks.xv Many of the disciplines (ecological economics, political ecology, material eco-feminism) informing the green revolution discourse have their roots in historical materialism. In contrast, an integral ecology decenters scientific materialism and, by implication, neoclassical, neoliberal, Marxist, Keynesian, and socialist economics. The emphasis on the rights of Mother Earth is constrained within the neoliberal free market capitalist economic system, and indigenous concepts such as buen vivir have yet to find dynamic equivalents in other cultural contexts that might contribute to the re-enchantment of the disenchanted postmodern mind. The networks, social movements, and academics gathering at the World Social Forum have a “political ecology from below” strategy for building a global social liberation movement that can exert pressure to change the capitalist system and its structures.xvi However, this is still very much a reflection of their Marxist roots in the mechanistic science of linear cause and effect. As Hathaway and Boff point out, our ability to effect change will not depend on the sheer force and size of the movement, though in some circumstances it may be necessary to create a “critical mass” to be successful in bringing about revolutionary change of the capitalist system and institutions.xvii Our ability to discern the right action with the right intention at the right time and place will be more important in bringing about this fundamental transformation of world views. While comprehensive analysis can play a role in this process, contemplation, intuition, and creativity are equally important when linked to conscious action.xviii An Archetypal Eye on the Green Revolution Discourse The current Uranus-Pluto world transit of 2007-2020 has already witnessed revolutionary movements such as the Arab Spring and the Occupy movement, similar to movements that occurred during previous Uranus-Pluto alignments like the French Revolutionary epoch of 17871798 and the 1960-1972 period.xix In addition to this diachronic revolutionary pattern, a synchronic pattern of events was evident in the 1960-1972 period, such as the anti-colonial independence movements, the Chinese Cultural Revolution, the civil rights movements in the United States and South Africa, the feminist movement, the gay liberation movement, the youth countercultural movement, the environmental movement, the second agricultural revolution, and the space race.xx The “green revolution” discourse, promulgated by the networks, social movements and academics at the World Social Forum, seeks radical, revolutionary system change at every level, and stands in solidarity with other revolutionary movements, including the Arab Spring and the Occupy movements. This discourse places an emphasis on greater participation with previously excluded and marginalized voices for multi- and trans-disciplinary knowledge production. Archetypal cosmology extends participatory insights to include both exterior and interior aspects of the cosmos, in which humans and the broader earth community participate in a co-creative, nondual relationship, a sacred marriage of I and Thou.xxi Archetypal cosmology extends the ontological shift exemplified in the legal rights of an animate “Mother Earth,” and further elaborates to include what Tarnas refers to as archetypal complexes.xxii Archetypal cosmology thus includes both epistemological categories and ontological essences, while simultaneously bridging the false dichotomy of immanent and transcendent.xxiii As Tarnas points out, archetypes are thus multidimensional. They are autonomous patterns of meaning that cannot be localized in a particular dimension of being.xxiv The archetypes correlated with planetary motion are not concretely predictive (e.g. they do not cause revolutions), but rather archetypally predictive. As Tarnas writes, “archetypes and archetypal complexes are potentialities, ‘tendencies to exist,’ like probability waves, particles, and the collapse of the wave function.”xxv These complex multi-causal interactions and co-determining factors make archetypes unpredictable. Archetypes are thus indeterminate and multidimensional forces that permeate individual consciousness, and can possess an entire culture or epoch.xxvi A Critical Analysis of the Green Transformation Discourse The green transformation discourse links the global financial crisis with the environmental crises of climate change and the foreseeable end of global oil reserves. The British-based Green New Deal Group (GNDG 2008) draws its inspiration from Franklin D. Roosevelt’s New Deal of the nineteen thirties, and has proposed to revitalize the New Deal strategy. After the Great Crash of 1929, Roosevelt proposed structural transformation in the finance and tax sectors as well as in the energy sector.xxvii The United Nations Environment Program sees the “Global Green New Deal” as the next stage of human progress, akin to the industrial revolution.xxviii The Green New Deal Group focuses specifically on regulating the finance sector,xxix and the United Nations Environment Program Report (UNEP 2009) on the Green New Deal emphasizes public and private sector investment in renewable energy, with support funding from carbon taxes and the carbon market, as well as state tax on oil and gas companies. xxx Both the GNDG and the UNEP envisage existing institutions bringing about the transformation within the current capitalist community of states.xxxi The discourses on green transformation as well as on green growth link the importance of investments in high-technology industries with green jobs to address poverty. The International Labour Organisation (ILO)xxxii and the International Trade Union Confederation (ITUC)xxxiii advocate for an increase in sustainable green jobs and livelihoods in what is termed a “just transition” toward sustainability. However, the interpretations and applications of this “just transition” vary, ranging from a reformist shift, to a more transformative “regime change” that seeks an alternative growth path, and new socialist ways of producing and consuming.xxxiv Ulrich Brand disagrees that the green economy provides improved livelihoods and creates more “decent”xxxv jobs for the following reasons: green jobs do not necessarily equate with good jobs, as within eco-sectors (i.e. new green jobs), the level of unionization is weak and working conditions bad; less-skilled and older workers are displaced in the shift to green technologies; capital and company directors decide on investments and associated jobs.xxxvi Green jobs overlook that social labour, paid and unpaid, must be fundamentally re-organized, and must factor in gender, class, and ethnic divisions. The narrative of growth and progress must be viewed against the backdrop of growing ecological decline, increasing social inequalities, and the alternatives being presented by the green revolution discourse. This discourse does not question the market-state dichotomy and relies heavily on new technologies (i.e. eco-modernization) as the solution to the environmental crises. An Archetypal Eye on the Green Transformation Discourse In an article in a previous issue of Archai, Tarnas demonstrates that diachronic patterns of planetary alignments have correlated with various global financial crises and periods of economic hardship, including the Long Depression of 1873-1876, the Great Depression of 1929-1933, and the recent financial collapse of 2007-2011, which all coincided with Saturn-Uranus-Pluto T-squares.xxxvii The green transformation discourse, as promulgated by the Green New Deal Group (GNDG) and UNEP (2009), links the 1929-1933 global financial crisis with the global financial crisis of 20072011. Roosevelt’s New Deal Strategy was the specific inspiration for the GNDG proposals in 2008.xxxviii Tarnas mentions the parallels between Franklin Roosevelt, who became president at the end of the Great Depression in 1929-1933, and Barack Obama, who took office at the beginning of the financial crisis of 2008-2011, noting that both men were born under Jupiter-Neptune alignments, and both entered office under a Jupiter-Neptune conjunction, yet another example of diachronic archetypal astrological patterning.xxxix A critical analysis of the green growth discourse The green transformation discourse was short lived and evolved into the more dominant green growth narrative informing understandings of the green economy, which the United Nations Environment Program describes as a “transition to a green economy,” xl or what the World Bank, Rio+20, and Brazil, Russia, India, China, and South Africa (BRICS) xli term “inclusive green growth.”xlii The United Nations Environment Program (UNEP) interprets the environmental crisis and the multiple related crises of finance, poverty, energy, food, and climate as “the misallocation of capital”xliii (i.e. market failure). As a result, they suggest treating nature as “natural capital.” The current system is seen as inefficient and the World Bank’s Inclusive Green Growth report anticipates new opportunities in green markets for increased and clean growth, and new sources of wealth and opportunities for new innovation.xliv For the UNEP, one of the fundamental bases for its green economy is in the rejection of what they call “the myth that there is a dilemma between economic progress and environmental sustainability.”xlv The green growth discourse considers it essential to put a price tag on the free services and reproductive capacities that ecosystems offer to humanity in the struggle for the conservation of biodiversity, ecosystem preservation, and regulation of the climate. The financialization of nature is the process that speculative capital uses to take control of nature, marketing nature through certificates, credits, securities, bonds, and other speculative instruments to guarantee the greatest profit possible. The world derivatives market, estimated to be as big as $1.2 quadrillion and twenty times larger than the global (GDP) economy,xlvi is a ticking time bomb waiting to explode.xlvii The World Bank’s “inclusive green growth”xlviii has a primary interest in profits for their “green” investments, which must be seen against the backdrop of their funding dirty energy, e.g. coal plants such as Medupi in South Africa. xlix The “pricing of nature,” based on a pollution-fee system and environmental markets means that discredited bankers have now awarded themselves the task of regulating world ecology.l According to the Erosion, Technology, and Concentration Action Group (ETC) the search for post-fossil fuel societies is driving the agenda for the green economy, as many nation-states wish to replace the extraction of petroleum with the exploitation of biomass.li Those promoting the green economy envision a post-petroleum future in which industrial production shifts from fossil fuels to biological feed stocks transformed through high-technology bioengineering platforms.lii Many governments and large corporations are experimenting with genomics, nanotechnology, and synthetic biology to transform biomass into high-value products. The same corporations and institutions that caused the environmental damage will now also control these technologies.liii Most of the terrestrial and aquatic biomass is located across the Global South, where peasant farmers, livestock-keepers, fisher people, and forest dwellers have their livelihoods. The bio-economy is resulting in a massive corporate power “earth and resource grab.”liv An Archetypal Eye on the Green Growth Discourse In 2008, the British-based Green New Deal Group Report began with suggestions for regulating the financial sector; this was the initial response to the global financial crisis.lv The strong Saturnian aspects of regulations, laws, controlling, structure, and ordering (i.e. of the financial sector) can be seen during the Saturn-Uranus-Pluto T-square. This T-square carries the impulse for a radical uprooting and change of the economic system and institutional structures within the financial sector. With the release of UNEP’s Global Green New Deal Reportlvi (March 2009), the tone changed to one of greater optimism about opportunities for investment in green sectors, which seems to correlate with the Jupiter-Neptune conjunction of February 2009-March 2010. Witnessed here is the Jupiter archetype associated with free market forces, progress, opportunity, and growth in complex with the imagined and speculative Neptunian aspects of new green investments. This Jupiter-Neptune conjunction shows the more challenging or shadow aspects of the complex. In contrast, toward the end of the Jupiter-Neptune conjunction (March-April 2010), we saw the World People’s Conference on Climate Change and the Rights of Mother Earth held in Bolivia, which emphasized the mythic unity and sacredness of all life forms and the vision of living in harmony with Mother Earth. Here we see the more nuanced positive aspects of the Jupiter-Neptune complex flooding into the collective consciousness. By October 2010, the Jupiter-Uranus conjunction of March 2010-April 2011 correlated with the release of The Economics of Ecosystems and Biodiversity: Mainstreaming the Economics of Nature Report,lvii which initiated the financialization of ecosystem services for a huge speculative market. Here we see Jupiter-Uranus expressed in a massive speculative financial gamble and risk that sought to bring untapped aspects of nature into the neoliberal market system, with promises of unprecedented fortunes from ecosystem services (a new financial bubble). The specific financialization of the invisible aspects of the reproductive capacities of ecosystems and nature (Pluto) with great optimism in the speculative market (Jupiter) correlates with the Jupiter-Pluto aspect of this period. By 2011, the Jupiter-Uranus and Jupiter-Saturn (in opposition February 2011March 2012) complexes could be further seen with the Towards a Green Economy Report,lviii the Organization for Economic Co-operation and Development report Towards Green Growth,lix and the Natural Capital Declarations.lx The sudden global expansion (Jupiter-Uranus) of the market speculation in ecosystem services was promulgated by the Saturnian aspects of bureaucratic, corporate, and institutional elements via the United Nations and further seized upon by multinational banking institutions (World Bank) and nation-states (Jupiter-Saturn). Later in 2012 at the Rio+20 earth summit, the World Bank and nation-states were discussing the possibility of green growth discourse including natural capital accounting, which seems to correlate with the shadow manifestation of the Jupiter archetype associated with greed, exploitation, and expansion that was now extended to include the financialization of nature, new markets, new technology (Uranus), inclusive green growth, managing the economic (Jupiter-Saturn) invisibility (i.e. reproductive capacities and services) of nature (Pluto), and control by multinational corporations (Jupiter-Saturn). The Jupiter archetype can be seen positively (expansive, magnanimous, successful, abundant, optimistic), or negatively (excess, extravagance, inflation, self-indulgence, and overconfidence), both of which valences are evident in these correlations.lxi The multivalence of archetypes can be seen in the multiple nuanced meanings of Jupiter in complex with other planets and the very subtle shifts in the tone and substance of the green economy discourse. A Critical Analysis of the Green Resilience Discourse The green resilience discourse presents a more reformist response to the financial crisis. It addresses the multiple crises while remaining within the overarching developmental (elaborated on below) and neoclassical growth framework. Various agendas and policies on green growth, development, climate change, and sustainability interconnect to inform the resilience discourse. The national strategy plans of Ethiopia and Rwanda link resilience to food security, renewable energy projects, and social protection,lxii while many developing countries have drawn up national climate-adaptation and disaster-risk-reduction planslxiii and mechanisms for addressing loss and damage under the United Nations Framework Convention on Climate Change.lxiv Networks such as the International Council for Local Environment Initiatives (ICLEI – local governments for sustainability) and academic institutions such as the African Center for Cities (ACC) focus on building climate-resilient cities.lxv The World Bank and the Food and Agriculture Organization of the United Nations (FAO) haves promoted resilient climate-smart agriculture,lxvi while the global peasant movement “La Via Campesina” and academics such as Sharma (2011), Hoffmaister, and Stabinsky (2012) have critiqued this climate-smart approach.lxvii Developing countries have expressed concerns that the new green resilient agenda will form eco-protectionism in trade and new conditionality in foreign aid and debt.lxviii The green resilience discourse is multifaceted and covers various programs and plans. As such, the term “resilience” is used interchangeably with the discourses on green growth and developmentalism. The term “resilience” thus drives multiple agendas to achieve desired political outcomes. The status quo is maintained with the poor and most vulnerable (ecosystems, biosphere, humans) remaining excluded and exploited. The term resilience often loses meaning and relevance in attempts to effect real change or to actually create resilient earth communities. An Archetypal Eye on the Green Resilience Discourse The various green resilience themes above demonstrate the multivalence of the Uranus-Pluto archetypal complex. These multiple synchronic expressions include strong links to climate change and atmospheric carbon budget sharing linking more strongly anthropogenic (human) contributions and connections to climate change and the natural world; biodynamic and agroecological practices (versus industrial farming) that focus on being more in tune with greater evolutionary processes and a deeper connection to the whole and bringing forth the new; a focus on the spatial shift to cities and younger demographics found in developing countries; and greater innovation and advancement with new renewable technologies and infrastructures. A Critical Analysis of the New Developmentalism (Developmental Nation-State) Discourse The failure of the global financial system and the collateral damage of structural adjustment policies on developing countries opened the door for actors in developing countries to both critique neoclassical policies and forge new paths of development.lxix New developmentalism views the state as the institution driving the development and growth of a green economy. This strategy is seen in the resolution taken by the African Union (AU) when it called on member states to “establish mechanisms to enable the transitioning to green economy development paths,”lxx and touted the “huge potential that the inclusive green economy presents for accelerating and sustaining Africa’s industrialization and overall structural transformation.” lxxi Another example of the new developmentalism discourse comes from the new collective accords and social compacts proposed by the Economic Commission for Latin America and the Caribbean (ECLAC 2014).lxxii The return of the state in the wake of the global financial crisis was undertaken to bail out the banks, promote public-private partnerships, and develop private capital and private finance.lxxiii Maristella Svampa critiques new developmentalism and the developmental state as representing a shift from the Washington Consensus (i.e. macroeconomic policies prescribed by the World Bank, the International Monetary Fund, and the US treasury Department), to the “commodity consensus”lxxiv that entails the continuation of the neoliberal extractive regime and the neo- extractive agenda in center-left governments of Bolivia and Ecuador.lxxv Extractivism and neoextractivism are employed to legitimize the progressive state as surpluses are distributed through social welfare programs to address poverty and inequality.lxxvi The “commodity consensus” is characterized by large-scale export of primary products involving new forms of dependence and domination. For example, the Initiative for the Integration of the Regional Infrastructure of South America (IIRSA) assists in the extraction and export of products.lxxvii Even the shift to more south-south cooperation via initiatives such as BRICS and the New Development Bank (NDB) for infrastructure development sees the BRICS nations remaining co-dependent sub-imperialists serving eco-financial imperialists.lxxviii These “development alternatives” are critiqued by the green revolution discourse proposals related to “alternatives to development.”lxxix Alternatives include top-down policy proposals such as quotas and taxes on raw-materials exports, price correction, the removal of perverse subsidies, diversification, financial regulation and new financial institutions, state and market regulation anchored in civil society, broadening the revenue base for social programs, and regional autonomy from globalization.lxxx These top-down policy proposals for governments, as suggested by academics, also include bottom-up grassroots community proposals such as buen vivir (discussed previously). An Archetypal Eye on the New Developmentalism (Developmental Nation-State) Discourse The Saturn archetype is associated with preservation of the old, the status quo, standing the test of time, structures, institutions, governments, laws, boundaries, delays, problems, and censorship.lxxxi In this developmentalism discourse, the Saturn-Uranus complex (in opposition from 2007 to 2012) can be viewed in the continued role of the homogenous state to ensure developmentalism (Saturn) against the more liberating (Uranus) heterogeneous mix of socio-technological systems of community governance and participatory democracy, particularly in infrastructure and service delivery in the urban slums of developing countries, thereby ruling out a one-dimensional urban transition. The green revolution discourse also emphasizes the pluri-state (e.g. Bolivia), and communities governing “the commons” versus modernism’s mono-state centralized governance structure. The Saturn-Pluto square (2008-2011) can be seen in the critique of developmentalism and extractivism with calls by the green revolution discourse to “leave the oil in the soil, the coal in the hole, and the gas in the grass."lxxxii A Critical Analysis of the Just Transitions (Decoupling) Discourse The theory of long-wave transition analysis forms the basis of interpretation of the recent global financial crisis and subsequently informs the responses and contributions made in transitioning toward sustainability in this just transitions discourse. Swilling and Annecke provide a conceptual understanding of the transition theoretical approach adopted in this discourse as the synthesis of three approaches.lxxxiii Firstly, there is what Marina Fischer-Kowalski and her colleagues term “socio-ecological regime transitions,” which include the shift from the hunter-gatherer period to the agrarian period, and our current shift that marks the end of the industrial epoch and a transition to sustainability.lxxxiv Secondly, there are the five technological revolutions spanning the twohundred fifty years of the industrial epoch that Carlota Perez refers to, which include the industrial revolution; the age of steam and railways; the age of steel and heavy engineering; the age of oil, autos, and mass production; and the Information, Communication, and Technology (ICT) revolution.lxxxv Thirdly, there is the post-World War II development cycle associated with the United Nations Commission on Trade and Development (UNCTAD) economist Charles Gore.lxxxvi Swilling and Annecke argue that the dovetailing of the recent global financial crisis with these three aspects of transition theory marks the end of the broader socio-ecological crisis of the industrial era and the transition to sustainability. Swilling and Annecke also call for a just transition that is more inclusive of disadvantaged communities. This dovetailing signals the end of the fifth technological wave and the beginning of the sixth (green) wave driven by new technologies. They thus perceive human civilization to be making the transition toward sustainability and believe that the “great transformation” is taking place. This broader, synthesized interpretation of the financial crisis also informs the work of the International Resource Panel (IRP) of the United Nations Environment Program (UNEP) as they document the end of an epoch and the “sustainabilityoriented transition.”lxxxvii Swilling et al.lxxxviii suggest that this sustainable structural transformation will also need to include the spatial consideration of the city and propose a combination of the multi-level perspective (MLP) with urban metabolism using material flow analysis (MFA) as a way to structure sustainable urban transitions and bring about system change.lxxxix The three synthesizing components of transitions theory have yet to fully integrate humans as part of the 13.7 billion year journey of the universe.xc Integral ecology suggests a re-visioning of ecology within a more comprehensive cosmological context and serves as a corrective to the transitions (decoupling) approach. In place of the linear long-wave theory of transition analysis, deep earth history and the new story of the universe (or integral ecology) employ “cosmogenetic principles” (elaborated further below). An Archetypal Eye on the Just Transitions (Decoupling) Discourse According to Tarnas, the Uranus-Pluto square (2007-2020) alignment is usually accompanied by huge demographic shifts.xci The just transitions discourse brings to attention that the second urbanization wave is taking place across the developing world where one in three persons will reside in urban slums, and where the national demographic bulges under the age of fifteen years.xcii (The focus on youth is another Uranus characteristic). In addition to spatial shifts, there are also scale shifts occurring with community calls for small-scale, community-owned infrastructures and food and energy sovereignty in the green revolution discourse. Tarnas adds that technological breakthroughs are also very characteristic of the Uranus-Pluto alignment, with the “just transitions” discourse highlighting the role played by new technology in effecting transitions.xciii The multivalent characteristic of archetypes is seen in diachronic and synchronic technological innovations and breakthroughs, in demographic spatial and scale shifts, and in the focus on youth all occurring during the current Uranus-Pluto alignment. An Emerging Cosmology and the Discourse on Integral Ecology From across multiple fields and disciplines, a new cosmology is steadily emerging with many insights prompting a re-imagining of sustainability. The discourse on integral ecology attempts to address the underlying assumptions of scientific materialism upon which the current neoclassical free-market financial system rests. Tarnas provides an understanding of the global financial crisis from an archetypal cosmological perspective in which he summarizes the meaning of the SaturnUranus-Pluto T-square in 2008-2011 as: Volcanically intense evolutionary pressures to radically reconfigure existing life structures—at every level, individual and civilisational, internal and external, relational and ecological, philosophical, political, social, economic, industrial, agricultural, technological.xciv Integral Ecology Thomas Berry, a geologist and deep earth historian, together with Brian Swimme, a mathematical and evolutionary cosmologist,xcv narrate the 13.7 billion-year new story of the universe which is growing, expanding, and evolving according to what they term “cosmogenetic principles”: differentiation, interiority (autopoiesis which is conscious and self-organizing), and communion.xcvi This journey of the universe provides the cosmological context for our understanding of the comprehensive story of the unfolding of the cosmos. Just as Swimme and Berry used the “cosmogenetic principles” above, Hathaway and Boff apply similar understandings to the exteriors of the whole community of the earth (environmental ecology); interiority, spirituality, and mentality (deep ecology); and socio-economic and political aspects (social ecology), which they term integral ecology.xcvii Instead of viewing the transition to a sustainable society in terms of planetary limits and restrictions, Hathaway and Boff envision a new and compelling concept of “sustainability as liberation.” Liberation is framed in the cosmic perspective as the process through which the universe seeks to realize its own potential, driving toward greater differentiation, interiority, and communion. According to Hathaway and Boff, human individuals and societies are liberated to the extent that they 1)...become more diverse and complex, truly respecting and celebrating differences; 2) deepen the aspect of interiority and consciousness, fostering creative processes of selforganization; and 3) strengthen their bonds of community and interdependence, including their communion with the greater community of life on earth.xcviii French philosopher Edgar Morin talks of “complexity” linking the natural sciences, humanities, philosophy, and anthropology.xcix His work is also very much in line with approaches to ecology articulated by many of his contemporary colleagues, including Michel Serres, Bruno Latour, and Félix Guattari.c Although they do not explicitly refer to their work as “integral,” their contributions are in line with an approach to ecology that recognizes and values both the exterior as well as interior elements of ecological phenomena.ci Complexity and Systems Thinking Various names are associated with the systems perspective, including chaos theory, emergence, complexity and self-organization. Joanna Macy sees systems theory as a “coherent set of principles applying to all irreducible wholes.”cii Some characteristics of the emerging new cosmology include radically open systems that are relationally heterogeneous, diverse, and engage in multidirectional interactions; they operate in a state far from equilibrium and causality is non-linear; they are selforganizing, nested, holarchical, and hierarchical; and they display creativity and novelty through emergence.ciii In addition, complex systems also display memory;civ purpose and meaning;cv and anticipation or attractors.cvi Speculative Ecology Sam Mickey et al. define speculative ecology as “the risky contemplation of inter-dwelling beings.”cvii Speculative philosophy and ecology go hand in hand reflected in the works cited in Mickey et al.,cviii including what Isabelle Stengers refers to as “cosmopolitics,”cix what Val Plumwood terms “dialogical interspecies ethics” with a commitment to “earth others,”cx and what Donna Haraway calls “companion species.”cxi Speculative ecology is also in line with Alfred North Whitehead’s claim that “we find ourselves in a buzzing world, amid a democracy of fellow creatures.”cxii This claim is echoed by Thomas Berry, who states that we are a “communion of subjects not a collection of objects” in which all beings possess agency and interiority, cxiii and by what Bruno Latour calls a “parliament of things.”cxiv The political ecologies articulated by these thinkers have demonstrated a shift toward political ontology. This shift is evident in Latour’s engagement with anthropology, sociology, and philosophy, his influence from socio-technical systems (STS), and his ideas on actor-network-theory (ANT) and assemblages.cxv In Latin America, Gudynas speaks of relational ontologies influenced by indigenous thought also evidenced in the “rights of mother earth” movement.cxvi The recent encyclical, Laudato si, of Pope Francis calls for “caring for our common home,” and is a further example of a speculative ecology.cxvii Tarnas and Swimme, blending the journey of the universe with the journey of the Western mind, and drawing on insights from Robert Bellah’s cxviii work, speak of a “radical mythospeculation” or second axial era.cxix All of these approaches view the world not as a collection of dead, meaningless matter, but as a participating community of relations. Contributions from the Natural Sciences Writing from within the natural sciences, and critiquing materialist science using the “holographic analogy,” physicist David Bohm expounds the “explicate” and “implicate” orders of reality.cxx For Bohm, the implicate order enfolds space, time, matter, and energy, while the explicate order, the world of our normal perceptions, is actually only a small portion of reality. Another approach from within the natural sciences to address the modern materialist perspective comes from biologist Rupert Sheldrake, known for his work on morphic resonance, morphogenetic fields, and memory. In his book Science Set Free, Sheldrake exposes the dogmatic beliefs upon which modern materialist science is built by posing questions that challenge the assumptions made by science. These include: Is the material realm the only reality? Is nature mechanical? Is the total amount of energy and matter always the same? Are the laws of nature fixed? Is matter unconscious? Is nature purposeless? Is all biological inheritance material? Are memories stored as material traces? Are minds confined to brains? Are psychic phenomena illusory?cxxi Sheldrake shows how all of these questions open up exciting new possibilities for discovery. Re-Imagining Sustainability The interpretation and response to the recent global financial crisis presented by the various green economy discourses (green revolution, green transformation, green growth, green resilience, new developmentalism/developmental nation-state, and just transitions/decoupling), particularly their limitations, provides the rationale for re-imagining sustainability. The primary limitation identified in the green economy discourses includes the analysis, interpretation and response to the recent global financial crisis as continuing to rest on a scientific (historical) materialist foundation. This outworking is evidenced in the material (re)productivist emphasis on human-nature relationships. Many of these discourses remain anthropocentric with no recognition of the interiority (consciousness) and relational aspects present within the entire cosmos. Economics and traditional econometrics focusing on growth and progress are still very much at the center of some of these green economy discourses. Many of the approaches signal a technocracy or mis-enchantment with technology and the financialization of labor and nature to enable a transition to sustainability. Reimagining sustainability needs to include direct actions and structural changes as proposed by some of the discourses, as well as a shift in the underlying consciousness. The emerging field of archetypal cosmology paves the way for re-imagining sustainability and contributes to the understanding of earth communities. The Emergent Archetypal Understanding of Earth Communities Place-based bioregional communities participate (consciously and unconsciously) in archetypal complexes. It is these “tendencies to exist,” the cosmic dynamic state, which earth communities then creatively shape and express in concrete events and experiences. As the current corporate capitalist industrial system experiences extreme stress, the emerging archetypal understanding of earth communities represents the punctuated evolution of the creative impulse. As bioregional earth communities become more conscious of the relationality at the heart of being, and seek to creatively participate more skillfully and meaningfully with the archetypal energies, they will form new habits and harbor the propensity to become the new restorative, regenerative, and resilient norm through morphic resonance. The transition to a sustainable society is in participation with the unfolding and emerging understanding of planetary archetypes. Economy The local, place-based bioregional earth community is expanded through the principle of subsidiarity to encompass larger systemic units at interregional, national, and international levels. The “monomyth” of human progress shifts to embrace the multiple (individuals, species, forms of life, archetypes, complexes, and cycles) characteristic of a second axial era, moving from an economics of domination to an ecology of care, reverence, compassion, cooperation, and participation. Currently, the formal neoclassical, corporate industrial, capitalist market economy dominates, but as economics is re-imagined, the informal economy that is operating by those living on the margins of society, particularly in urban slum areas across Africa, Asia, and Latin America, is made visible through introducing local currencies, parallel markets, seed banks, household and community skills or talent time banks, indigenous medicine, and many other more innovative options. The local bioregion opens up a more equitable division of labor between the ages and the genders, as all can contribute to caring for one another and the environment. It also presents new, poverty reducing livelihood opportunities. Some of these are found in integrated water and energy engineered technologies that are also integrated with local ecosystem infrastructures; small, medium, and micro enterprises (SMMEs); agro-ecological or biodynamic agricultural practices, etc. These practices do not compromise local needs, decision-making, and control, and maintain eco-system balance and renewal. In this way, the shift is also away from centralized megainfrastructures to more integrated and heterogenous local-level networked infrastructures, smallerscale food, and water and energy sovereignty infrastructures. Modern technology, as in the past under neoclassical industrial capitalism (beginning midseventeenth century and escalating post-World War II), is no longer focused on globalization or achieving wealth, but rather on meeting real needs, such as integrated water management (waste water, storm water, groundwater, water supply) and the restoration of the small water cycle (versus mega hydro dams, drones, or geoengineering). Water sensitive settlements pursuing sustainable urban drainage systems and the restoration of the small water cycle will have the added benefit of a non-carbon-centric approach to addressing climate change and building more adaptive communities.cxxii Placed-based bioregional communities also enable people to work from home and free up time for recreation. Polity Many have reaffirmed what Pierre Teilhard de Chardin wrote in the 1930s, namely that “the era of the nation-state is over and it is time to build the earth.”cxxiii Our identity no longer lies in the nation-state, but rather in working for an earth democracy and the flourishing of the broader earth community. The image that we have of the modern industrial city is the construct of urban imaginaries of progress, rationality, secularism, and the first wave of urbanization associated with the Enlightenment.cxxiv In re-imagining governance, the shift is from the one to the many in many different ways. Firstly, it shifts from solely the homogenous top-down mono-global nation-state or mega city to include the heterogeneous local and place-based communities’ decision-making and subsidiarity. Currently, municipal boundaries are based on political and fiscal criteria, whereas a more integrated and relational approach to earth communities shifts urban spatial planning to become integrated into the local bioregion. The mono-centralized hierarchy of uniformity, control, and domination shifts to diversified, decentralized, participatory community-level empowerment and sovereignty. Secondly, it shifts from only the human being as the solar hero to include the many (species, forms of life, archetypes, cycles) in an I-Thou relationship sharing equal rights, respect, and intrinsic worth. Finally, it shifts from multi-cultures and the objectified mono-nature toward multi-natures in a pluriverse which simultaneously enjoys a unified centre and energy source. This shift is from the dominance and centrality of techno-democracy toward a broader earth democracy that includes the most marginalized poor and the degraded earth. Public-private partnerships are only relevant to the extent that they remain within the local bioregional carrying capacity and include local communities in decision-making. The colonial developmental nationstate is decentred in the emerging worldview from the primary decision-making role. Socio-Cultural Knowledge of both individual and world astrological transits can assist individuals and communities to reconnect with the natural earth cycles and participate in creative and complex ways in their bioregion. This increases a sense of belonging to the earth and “feeling more at home” within an enchanted cosmos. This ongoing restorative and regenerative process within the earth community builds resilience, mingled with the joyful celebration of life creation. Socio-cultural diversity in art, music, dance, food, and lifestyle are enhanced, sustained, and re-imagined in mystery and celebration. Previously in the disenchanted cosmos, there was no dialogue between species, but rather an I-It relationship that empowered a utilitarian mindset and ignored the imaginal. In the emerging archetypal cosmology, neither philosophy nor religion nor science dominates. The new rite of passage within an enchanted archetypal cosmology will involve I-Thou symbolisms and institutions. Conclusion The entire universe appears to be imbued with a deep and abiding sense of purpose. This purpose is not a blueprint or set design. Rather, it is a subtle allurement drawing the evolution of the cosmos in a certain direction or toward a non-determinative pattern like an “attractor.” This telos subtly shapes the unfolding reality with ever-increasing levels of complexity, interrelationship, diversity, and self-awareness.cxxv The emerging worldview will need to skilfully navigate the shadows of the various green economy discourses (green revolution, green transformation, green growth, green resilience, new developmentalism, just transitions), such as state capture by politically and economically powerful networks and elites, and their ongoing social and ecological exploitation (or even averting a nuclear war). It is through more intuitive and improvisatory dancing of the melting shadows of the green economy discourses that sustainability can be re-imagined and lived out. This emerging worldview is grounded in earth communities with new patterns in polity, economics, and sociocultural life. These new patterns, through morphic resonance, emerge as new life-sustaining habits. As one seeks more consciously to participate both individually and collectively with the unfolding cosmic energies and purposes, not only can one find one’s own purpose, one may also find one’s own unique contribution to the writing of the cosmic story and to the types of action needed to address the many crises that currently confront our civilization. The knowledge of the timing of planetary alignments and their potential significance can provide more profound insight and awareness in the journey toward a more sustainable future. Although the future is unknown and uncertain, wonder, awe, fascination, and reverence, evidenced in an archetypal cosmos, will continue to attract and inspire us as we improvise in tune with the cosmic energies in life-sustaining imaginaries. Let ours be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the quickening of the struggle for justice and peace, and the joyful celebration of life.cxxvi The Earth Charter i Carl Death, The Green Economy in South Africa: Global Discourses and Local Politics. Politikon 41(1)(2014): 1–22. DOI: 10.1080/02589346.2014.885668.Death 2014; also Martin Khor, Challenges of the Green Economy Concept and Policies in the Context of Sustainable Development, Poverty and Equity. In The Transition to a Green Economy: Benefits, Challenges and Risks from a Sustainable Development Perspective. UN-DESA, ed. (New York: UN-DESA, UNEP, UNCTAD, 2011), 69-97; and Edgardo Lander, The Green Economy: the Wolf in Sheep’s clothing, Transnational Institute, (2012). ii In 1918 German sociologist, Max Weber, introduced the phrase disenchantment and Matthew Segall in his blog post 4 January 2014 footnote2pluto.com coined the term misenchantment. 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Marvin, and Marvin Hodgson, City-Level Decoupling: Urban Resource Flows and the Governance of Infrastructure Transitions, (Paris: United Nations Environment Programme, 2013).Mark Swilling, Josephine Musango, Blake Robinson, and C. Peter, Flows, Infrastructures and the African Urban Transition, in DRIFT, ed., Global Urban Transitions, Delt: DRIFT, (2014). lxxxix The multi-level perspective (MLP) is a socio-technical approach within transition theory that uses the concepts of landscape (international), regime (national) and niche (city), which are correlated as follows: landscape (MLP) = industrial socio-ecological regime (Fischer-Kowalski et al.); regime (MLP) = five industrial technical revolutions; (Perez 2002, 2007; Swilling and Annecke 2012) and for the niche (MLP) Swilling et al. 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