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Observations from a life in motion

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#78: Think global and act local vs. the reverse

I’ve often heard people say “think global, act local” and while the phrase made sense, I never really paused to think about its downstream impact until recently. As a thought experiment, I wondered what would happen if we “think local, act global”. I didn’t have to think very hard to realize that colonialism, the global spread of silicon valley mindset (chasing unicorns, quick-builds and fast-exits), and performative social media interactions are all examples of thinking local and acting global.

Thinking local and acting global makes it easier to lean into our self-protective tendencies. Easier to accumulate more and more material safety for our immediate habitat at the expense of the others that we may not (or may not want to) see. The impact of our actions becomes distant and invisible. We especially don’t stick around to see the long-term effects. It becomes easier to do and harder to feel. Our actions, emotions and impact become siloed.

When we do the opposite to think global and act local,  we instinctively lean into the following behaviors: An awareness that humanity is interconnected in unbreakable ways, and a sense of agency over actions and outcomes in our local habitat. When combined, these ways of operating strengthen our empathy and sense of ownership.

Thinking global and acting local, we may initiate and experiment with small scale localized actions to see what works. We may feel inspired to share learnings with others who are better positioned to add value to their own habitats. Our local becomes an incubator for the global.  We gain the capacity to contribute not only to our own context, but also to our collective intelligence so others may be able to support their local contexts. An apt metaphor might be everyone adding logs to the collective fire for shared warmth. It becomes easier to not only do but also to feel. Community organizing and our approach for Polio and Covid vaccinations are examples of thinking global and acting local.

Which version of our world feels better to live in? How will we choose to think and act?

“To become a different kind of person is to experience the world in a different way. When your mind changes, the world changes. And when we respond differently to the world, the world responds differently to us.” ― David Loy: Professor, writer, and Zen teacher

#74: Why do we create what we create? Answer: silent values and incentives

Billions of diverse people live, work and intermingle on the planet like never before. All of this coexists, mostly with grace and without imploding, because of the useful and powerful systems we’ve created to orient our thinking and actions. Two overarching ones being the economic and political systems that determine which ideas we accept without question and which are open to debate and molding. I’ll focus on the economic system here because that is what answers the question above, i.e. why do we create what we create?

By create, I mean both the “what” (the output) and the “how”, which includes countless actions at every step of the creation value chain. Actions that accumulate to create our work culture, then spill out into our lives and societies. The “how” also includes unforeseen byproducts of our economic activity.

Simply put, our economic system is the way we make choices about how to use resources to produce and distribute goods and services. Below are some economic fundamentals to reorient ourselves.

The economic system asks 3 questions:

  1. What to produce
  2. How to produce it
  3. Who gets the benefit

There are 3 main components that flow through it:

  1. Flows of materials
  2. Flows of energy
  3. Flows of information (particularly money)

There are two sides to the system:

  1. Producers that are also providers of capital. We call them firms.
  2. Consumers that are also providers of labor. We call them households.

Money flows between the two sides in the form of wages, that are used to buy goods and that money flows back to the producers as income.

We also have support infrastructures:

  1. Government, which levy taxes and provide regulation, public goods and services.
  2. Banks, which supply capital. They also help convert savings into investment as capital back into the economy.

All this appears in Economics 101 classes as baseline; indisputable facts and foundational concepts upon which all further understanding rests. What’s never clearly stated though are the assumptions underlying this framework.

Some of these assumptions:

  • There is scarcity. We have unlimited wants but limited resources, so we need to make choices in what we produce, how we produce and who gets the benefit.
  • The free market system sorts everything out. The supply and demand curves intersect at a point of equilibrium and those that are willing and able to pay the price of a product or service will do so.
  • Households are consumers.

Our current economic system has elevated our lives in endless ways through an abundance of ideas, services and products. Most of us have better chances of access to these things compared to our ancestors. But we’ve paid dearly for these assumptions that don’t just underpin the economic system, they now underpin how we operate as individuals and societies.

Assumptions drive actions: 

  • Scarcity and competition. When we think everything is scarce and we have to compete to survive, what kind of companies and societies will we create? Will it be easy for us to think long-term as stewards of the environment and people or might it be easier to extract, create, sell and move on?
  • Free market is the engine of economic growth and regulation gets in the way. Combine free market with a scarcity-driven competitive mindset and what will we get? Will we orient ourselves towards meaningful long-term contribution for everyone’s wellbeing or towards the largest short-term gains possible?
  • The purpose of households is to provide consumers and labor. Households are the building blocks of society. They drive our individual and communal wellbeing. They support all the work and innovation under the sun. The nourishment we get at home propels our work and stands between us and burnout and yet, it’s rarely respected and celebrated at work as a driver of impact.
  • Communities can’t take care of their commons. So we privatize and extract every inch of our commons physical and attentional commons leaving no space for calm and unmonetized interactions.

Are we then surprised when:

  • We create a transactional relationship with the environment: Our businesses create flashy and new goods that become defunct only after a couple of years and go into landfills. The repair shops of past are nowhere to be found and it’s cheaper to replace electronics, furniture, shoes and clothes than trying to fix them.
  • We consume more than we need: We live in massive houses with massive refrigerators to accommodate the massive sized food items that we can’t easily carry on a walk home from the store, and we have to get in the massive car (atleast in the United States) to burn gas.
  • We get trapped by efficiency: It’s easier to expend little effort and efficiently “connect” on social media vs. getting to know our neighbors. Easier to buy cheaper on Amazon than support the local main street.
  • We cover every piece of our public commons in advertising: Leaving no space to decompress physically, mentally and emotionally.

We say the free market is neutral and value-free. Every system we’ve created is initially framed and then executed by humans. People whose thinking has been shaped by social, cultural, historic and moral contexts and it’s very hard to transcend these. Being practical, efficient or profit-driven are values.

No rational endeavor is ever without values.  And what we value and deem worthy, we incentivize. Our economic systems have values and incentives embedded in them and these define not just what and how we create, they silently define what we aspire to.

“If we haven’t specified where we want to go, it is hard to set our compass, to muster enthusiasm, or to measure progress. But vision is not only missing almost entirely from policy discussions; it is missing from our culture. We talk easily and endlessly about our frustrations, doubts, and complaints, but we speak only rarely, and sometimes with embarrassment, about our dreams and values.” ― Donella Meadows: environmental scientist, educator, and writer. 

#73: The chokehold of finite games

We all choke at some point in life. When we intend to do something, and the moment arrives and passes without us having done it. Maybe it happened because we didn’t really want to do it in the first place or the complete opposite. That we really wanted to do this thing but it felt difficult and overwhelming; we didn’t feel ready or enough and not trying eased the pressure momentarily.

The stakes either felt pointless or high. But regardless of the emotions underlying the chokehold, the mind likely saw this game as finite.

James Carse, a history professor, wrote the book Finite and Infinite Games in 1986 and it offers a practical way to think about our work and commitments. Per Carse, a finite game is played to win and an infinite game to continue the play. In finite games, we obey rules, play within boundaries and announce winners and losers. In these games, like politics and sports, we seek power and strategize to win in front of an audience. In the infinite game, since our purpose is to continue play, we play with the boundaries themselves knowing they exist to support the goal of unending play. In this game we seek internal strength to keep participating alongside other participants. A symphony or parenting might be good examples.

Two other notable points in this text – 1) Participation in every game is voluntary and, 2) there can be many finite games within a larger infinite game but not the other way around. Extrapolating from these I wonder…even if forces larger than us pressure us to play in a certain (often finite) way, we can exercise a choice in how we operate. We can do the same work and choose to view the larger game as infinite.

When we think of our larger context as a finite, zero-sum, winner-takes-all game, it’s harder to play like an infinite-minded player and summon the perspective, creativity, playfulness or ease that might come with thinking regeneratively. In the finite mindset we strive to dominate through winning but in the infinite mindset we strive to keep on playing.

This doesn’t mean that we’ll never choke when we play the infinite game. It means that the sting will feel more manageable and we’ll have the stamina to keep going.

“Strength is paradoxical. I am not strong because I can force others to do what I wish as a result of my play with them, but because I can allow them to do what they wish in the course of my play with them…
Infinite players are not serious actors in any story, but the joyful poets of a story that continues to originate what they cannot finish.” — James Carse, Professor of History and Literature of Religion

#72: Eyes in your boat

I was at a silent meditation course recently where one commits to noble silence, i.e. silence of the body, speech, and mind. The goal is to cultivate inward attention so you don’t speak, write, read, touch another human or make eye contact for the duration of the course. The days start at 4am and end at 9:30pm alternating between individual sits, group sits, and breaks to eat and move in silence. A gong is sounded to indicate a break. It’s the purest form of silence possible while being in community.

For the individual sits, one can meditate in their room or the meditation hall. Since this was my second time, I knew individual sits in my room made me sleepy or lax. So I pledged to meditate in the hall even for my individual sits. It was the right call–my focus was better and my practice deepened. Not once did I feel the need to get up before the gong was struck. It wasn’t very hard this time; just hard. I did what I could everyday while paying no attention to others, as was the goal. Until the last day when I heard someone getting up and leaving the hall mid-way. Then another person and then another only to realize that I was the only one left. The hall is relatively empty during individual sits as most people prefer to meditate in their rooms. I had a general awareness but until this day, I didn’t pay much attention to when people came and left. Perhaps a part of me was pleased with how well I’d stuck to my intention so I started noting others. This awareness was top of mind in the next sit and in addition to the mental and physical fluctuations, there was a very clear outward focus on others and when they might leave. When they started filtering out, I noted. I also noted my desire to get up and walk out in the sunshine, to stretch my legs and breathe in the fresh air, just like them. Then the course came to an end and I left with the hope to wake up earlier in my everyday life. I thought if I could manage 4am during the course, I could certainly do 5am when back home. I came home to find a husband who had taxing work week so he needed to sleep in. He slept in and so did I, even though my week wasn’t taxing.

Yes, we are social creatures and this natural osmosis gives us the flexibility to thrive and grow with others. But this strength can become a deficit if we’re not careful; especially when we start anchoring our internal commitments to others’ external actions. We may have clarity around what we want to do in our short life, until we see someone else living differntly. A bit here and a bit there and before we know it, our life feels alien.

The phrase “eyes in your boat” helps redirect attention quickly. It’s a pithy directive I first heard while dragonboating and rowing. In both sports, efficient movement requires a team of people to move in complete unison. Any minor distraction and you feel an immediate impact in the next stroke. So you focus on your own stroke while mirroring the motion of the person right in front of you. When your mind wanders to a competing boat, a beautiful bird, or anything else, the coach will instantly nudge you back with this phrase. It has been helpful to me when I get distracted by worry, fear or judgment. It prevents me from sliding on the slippery slope of mindless imitation. Try it. 

“The bad news is you’re falling through the air, nothing to hang on to, no parachute. The good news is, there’s no ground.”— Chögyam Trungpa: Tibetan Buddhist meditation master

#71: Thresholds and applied learning

This post builds upon my last one on thresholds and pauses. By threshold I mean any undertaking that is different from what we’re currently doing or have ever done. Once we determine that we are indeed crossing a threshold, we may need to go searching for knowledge and tools to upskill. And we will likely encounter many intriguing and useful ideas during our exploration. Realizing that we know little, there may be an urge to unblock ourselves not just for the imminent threshold but preemptively for future ones too.

There is a bounty of affordable and high-quality knowledge out there; with as many functional frameworks as there are thinkers and organizations. While plentiful information is a blessing in general, it can be disabling if we approach it with a scarcity mindset and binge on whatever ideas we encounter. The key to progress isn’t to know everything and become an expert, it is to understand the context these frameworks are designed for and how they generally fit together. We don’t need to absorb every detail, just make note and categorize compelling ideas, frameworks and tools as resources to call upon when the right time comes.

We don’t prepare for all thresholds, we prepare only for the relevant ones. Because we won’t cross all thresholds in our limited timeline on earth. Every concept under the sun is more helpful and resonates deeper when it is actually applied vs. learned in theory.

“Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.”― Rainer Maria Rilke, Austrian poet and novelist.