Introduction

Gandhi subtitled his autobiography, “A Story of My Experiments with Truth”. The word “experiment” emphasizes a number of helpful attitudes towards the tasks before us as we integrate our intellectual understanding of “the truth” with our day to day actions in the world. First of all, “experiment” suggests that the outcome is uncertain, and also that we can maintain a degree of equanimity in the face of such uncertainty.

"Experiment" also suggests the need for a certain non-ego based activity, because, as any good scientist knows, experimental results, however impressive they may superficially appear, are doubtful in the truths they purport to reveal whenever our own personal agenda and goals interfere with -- and seek to dictate -- the outcome. This problem is so insidious that modern experimental science goes to great lengths (eg, “double-blinding”, randomized sampling, etc) to guard against it.

Likewise, in “Experiments with Truth” in such areas as social and ecological activism, we also must invest significant time and effort going beyond our own pettiness and ego based behaviors and mental habits, if we want the outcomes to fully reveal those truths of which we are just starting to become aware.

Therefore, I wish to invite people to explore with me the potential for “Experiments with Truth” in our city. The format I propose is as follows:

• Gather, agree on some readings and/or films to motivate subsequent discussion and action.
  

  Note: I wish to take as given that those attending these meetings share some level of understanding about the predicaments our civilization faces, consequently, while some reading and discussion of these themes is useful for introductions, it should not be the primary emphasis indefinitely going forward. In particular, though, these discussions can help readily identify and remind us of the truths that are important for future reference, for example, the observation that a hierarchy of human needs exists, whose satisfaction must be prioritized, rather than carelessly increased in number by the addition of ersatz “needs” for frivolous luxuries whose high costs are real but often hidden.

• Discuss and agree upon transformative personal and group practices for carrying out our experiments, the mental and spiritual equivalents of the scientific methods I alluded to; some practical examples are offered by Joanna Macy's “Work that Reconnects”, Arnold Mindell's “World Work”, and Sri Lanka's experience with the Sarvodaya Shramadana movement.
• Identify specific community projects to which we can contribute our efforts, individually and collectively, informed by the transformative practices we have agreed to adopt; these can be called our “concrete experiments”; we need not invent our own projects, because there are already many useful, ongoing ones to choose from (some specific examples at the moment are the “Village Inspiration Convergence”, a warmup for the Village Building Convergence in the spring, and the Southeast Portland Tool Library, which is working on a major, ongoing moving and renovation project; the group can also identify many more as we move forward together).
• Gather again for group reflection on the experiments we have conducted.

This group activity format is informed by AT Ariyaratne's aphorism, “you build the road, and the road builds you.” The implication is that talk, knowledge, and even personal spiritual growth do not happen in isolation from actions we take in the physical world. Rather, they are mutually interdependent, and must inform each other.

Finally, I wish to express a special note of appreciation here to the Economics of Happiness Conference and the vital work of Helena Norberg Hodge and others in expanding our understanding of the urgent necessity for rethinking our definitions of happiness and the ingredients which must go into the making of a good society, one that promotes the happiness of all.