Climate scientists and activists are still tending to think and communicate to the masses in human socio-political terms, even going so far as to reject the worth of saving NGO-promo animals (trees, whales, pandas, polar bears), or other teresapiens in general as an un-emotive or meaningless exercise, and continuing to place the human species as central to all like a gravitational force.

To bring people into the Nawoken, may require the initial motivation of something much closer to themselves. What immediately touches us drives us. But tragically, that too is a legacy of white, ‘Enlightenment’ colonialist separation, reductionism, or bifurcation. Many of the indigenous communities, before the violence of European colonisation erupted, were already living vast eco-logical interconnected lives, honouring and respecting living beings and places, to include the inorganic, where humans were culturally not centre-placed in isolation in all decision making.

This is NOT to take away the human imperative. It is, instead, to add the imperative of all interconnected life, upon which we are all a part, dependent, and having intrinsic value in and of itself. One shared biosphere.

Often, teresapiens were ‘personified’ (Wall-Kimmerer) to be included in all the most weighty decisions. Ancestors, descendents and “Country” (the floloca) similarly played essential roles in the hearts and minds of communities, no better described here, in short, in the proportionality of indigenous peoples of Australia (Graham, Brigg). In doing so, these peoples thrived whilst maintaining complex ecological flows within relative climatic stability across varying bioregions and languages, with equitable consumption patterns and little to no waste. Sometimes that meant leaving things alone as sacred, at least for a period of time, if not forever. In my own eco-political framework I call Cherishism, the Cherishers would make sure all had a ‘say’ too (teresapien lives evaluated with sincerity and reverence in all decisions).

Whatever we do in our seemingly irreversible technological imprint on Earth, these foundational ways of eco-logical living must now return, with ecological growth in both abundance and diversity of all that is now dying.

It is right to fight for human equality and equity between ourselves, for a basic human exchange of empathy, compassion and altruism, but also because those divides themselves continue to drive biospheric destruction and depauperation; air, land and oceans (Grey, et al).

But to survive in our one shared biosphere, more, to thrive as an honourable part of it, those of us in the Westernish, where our Long Covid-like Enlightenment period is still fueling division, bifurcation, hierachies, racism, and consumption-driven destruction in a globalised market, must truly analyse and synthesise our place within life systems, biologically/ecologically, and re-evaluate where we stand.

We are Symlings among symlings, in vast and complex flows. I now call the study of this way of life Symbioethics.

True wisdom would mean listening to our species elders, educating our loved ones, observing and attuning with living ‘flows’ (loves), along their lines/planes/three dimensional places ~ four dimensions, to count the ‘spiritual.’ We are part of nature, not alien to it, and our children and grandchildren deserve to reclaim that billion year old identity.

This superego-juddering shift, despite all the mechanistic political approaches, National/UN targets and agreements possible, is essential.