All posts by William Hawes

Baselines for Activism: Brecht’s Stance, the New Science, and Planting Seeds

I’ve often wondered about the limits of activist’s reach and the lack of coherent, organized progressive social movements in the US. Does it come down to the precarious nature of our jobs, the stress, strain, and exhaustion caused by the realization of being a paycheck away from penury? Or is it all the fault of our monopolistic media, with the puppet strings controlled by their advertisers, the corporate giants and multinationals? Is it geographic distance from Europe where socialism advanced far broader and deeper into society? Could it be the anti-communist Red Scare that dominated the binary and delusional cold war mindset? Was it the very real threat and use of violence via COINTELPRO, and overseas with Operations Gladio, Condor, etc? Is it deeper psychological issues stemming from the trauma of having to grow up in a cold capitalist world which leads to false consciousness?

It would seem to be a mixture of all of the above. Yet millions of citizens still are able to see through the mendacities inherent in our empire, in our collective cultural death-wish, and many millions more would be able to if provided the education, tools, and resources to see through the lies of our global system of capital.

Activists and educators must reconsider their approaches in light of the repeated failures of international progressive organizations. In short, part of the failure lies with the leadership of non-profits, NGOs, community leaders, and the type of worldview they adhere to. For one, unstable vertical hierarchies are reproduced, with not enough feedback from concerned citizens and community-based, small-scale pressure groups. Also, technocrats and lawyers are relied far too heavily upon to perform band-aid, stopgap procedures in the social and environmental justice fields. Endless petitions and protests are planned which do not lead to fundamental change.

Organization in the majority of so-called progressive movements mimics the neoliberal order. Pedestals and soapboxes are lined up for the official learned classes, who are offered cushy positions to run vote campaigns, to lobby (beg) a corrupt Congress or Parliament to do the right thing. This is turn creates a new split between the middle-class non-profit lawyers, campaigners, and managers; and the working class constituencies, which only fuels social division and alienation.

These maladies contribute to the false consciousness of the mostly liberal, white, middle-class, urbane, college-educated non-profit and social justice managerial class, as well as progressive activists. All of the racist, sexist, and classist baggage is carried alongside these organizations, as we can see so clearly in the faux “progressive” areas like Silicon Valley.

Let us take this line of thought further. I believe the lack of rigor and effectiveness also shows up with so-called radical activists and intellectuals who believe they are sincerely committed to revolution. It works in a few ways: radicals take on the feelings of others in unhealthy ways, bottling up anger and sadness that legitimately occurs and is expressed in subaltern groups. Another point involves the expectation of success, the attachment to pet projects and the personal rage that spills out when failure occurs.

US progressive and radicals are, for the most part, not versed in modern scientific advancements, ecology, or Eastern traditions. There is no tolerance for balance, paradox, and contradiction. Most are stuck on treadmills and attached to their egos and personas. Then there is the problem of speed: trying to catch up with every travesty the establishment and corporations impose on us (playing defense), as if one could bail out a sinking Titanic with a bucket. There is the notion of taking on social justice burdens as a very Christian-like type of “work”, instead of blending work and play into a post-modern, post-coercive labor environment that could put humankind on a type of threshold, a liminal state, towards a saner society of free association and mutual aid which could end much unnecessary suffering.

Running in Circles

There is most likely an inverse relationship between how seriously one takes oneself and one’s wisdom. The most serious among us are almost undoubtedly the least wise. The vast majority of the endless running around from protests or events or conferences or speaking engagements are just a series of distractions.

There are appropriate times for all those things, to be sure. Yet it must be noted that the predominant mode of liberals, leftists, and progressives is predicated on constantly reacting to and diagnosing mainstream culture, rather than arriving at any original prescriptions for changing society.

Many people in the US of all political persuasions are quite aware of the near terminal nature of politics: and many are looking for a model that works. The diagnosis has been made countless times. People are ready for an alternative to our broken system.  Obviously, with no capital this is nearly impossible for poor and marginalized communities.  An international network of direct action, worker co-ops, and communal agriculture must begin as soon as possible to fight neoliberal economics and the looming challenges of climate change.

Brecht’s Stance

A few years ago, I stumbled across Bertolt Brecht’s Stories of Mr. Keuner. The first passage is entitled “What’s wise about the wise man is his stance.” Here is the full passage:

A philosophy professor came to see Mr. K and told him about his wisdom. After a while Mr. K said to him: ‘You sit uncomfortably, you talk uncomfortably, you think uncomfortably.’ The philosophy professor became angry and said: ‘I didn’t want to hear anything about myself but about the substance of what I was talking about.’ ‘It has no substance,’ said Mr. K. ‘I see you walking clumsily and, as far as I can see, you’re not getting anywhere. You talk obscurely, and you create no light with your talking. Seeing your stance, I’m not interested in what you’re getting at.’

Now we’re getting somewhere! As Sean Carney explains in Brecht and Critical Theory: Dialectics and Contemporary Aesthetics:

The most important thing to draw from Brecht’s play, then, is the attitude it displays, which Brecht also calls a kind of wisdom that is performed or staged for us. It seems important here to distinguish between the form of wisdom, and the content of wisdom. Brecht, for his part, is concerned only with the former, the posture of wisdom, wisdom as an action. The form of this wisdom is dialectical and historical.

There is no space to flesh out all the implications here. A few thoughts will have to suffice.

When Western activists scream, “Rise up!” they should be reminded: “Sit down.” Always consider the antithesis. Slowing down, sitting: calling for nationwide wildcat general strikes would do much greater good than marching around with placards along predetermined protest routes.

When others shout “Speak out,” we can remind them: be silent (just imagine kids in school refusing to speak the pledge of allegiance or taking a knee in high school sports in solidarity with Kaepernick). When protestors implore: “Wake up,” they can also be chided and reminded: “Keep dreaming!” (of a genuine revolution, not stopping the imagination at some milquetoast progressive reforms led by the DSA or other pseudo-leftists, which, while helpful, do not go nearly far enough). I am not advocating not speaking truth to power here, or any escapism, only that in certain cases we should ignore the constant dramas and tragedies engendered by the corporate ruling-class and focus on building parallel structures and intentional communities to bust an escape hatch from global tyranny.

Non-striving

It should be recognized that many so-called “radicals” mimic the striving, combative, and authoritarian nature of the neoliberal order. Raised in an ultra-competitive society, some proponents of revolution refuse the inner work necessary while clinging to whatever social capital or insignificant platform one can muster up.

We live in a culture of constant striving, clinging, petty jealousness and egomaniacal childishness. It is no wonder that it shows up on many outlets of progressive outlets as well as on social media, and in activist circles.

Instead, we should begin the work of instilling a radical patience. Not because we have a lot to time left to act (we assuredly don’t), but because attaching oneself to unobtainable goals in the very short term only has the effect of tiring out and disillusioning many sincere people. Western activists could learn something by practicing non-attachment.

Only by giving up hope can we become present in the moment. This has continually been best expressed among Buddhists. As Pema Chodron writes:

As long as we’re addicted to hope, we feel that we can tone our experience down or liven it up or change it somehow, and we continue to suffer a lot. In a non-theistic state of mind, abandoning hope is an affirmation, the beginning of the beginning. You could even put ‘Abandon Hope’ on your refrigerator door instead of more conventional aspirations like ‘Everyday in everyway, I’m getting better and better.’ We hold onto hope and it robs us of the present moment. If hope and fear are two different sides of the same coin, so are hopelessness and confidence. If we’re willing to give up hope that insecurity and pain can be exterminated, then we can have the courage to relax with the groundlessness of our situation.

Thus, this brutally honest reflection (on our individual lives, but also on the fate of our civilization as we hurtle into the Anthropocene) leads to self-love, joy, and to vulnerability. This is a baseline for giving our collective culture what Rollo May called The Courage to Create. May contrasts happiness (in this sense a cessation of wants, a sense of security) with basic joy (quoted here):

Happiness is related to security, to being reassured, to doing things as one is used to and as our fathers did them. Joy is a revelation of what was unknown before. Happiness often ends up in a placidity on the edge of boredom. Happiness is success. But joy is stimulating, it is the discovery of new continents emerging within oneself…Happiness is the absence of discord; joy is the welcoming of discord as the basis of higher harmonies. Happiness is finding a system of rules which solves our problems; joy is taking the risk that is necessary to break new frontiers.

One cannot understand joy without noting the sense of timelessness: the past, present, and future all converging into the present moment. Athletes, artists, scientists, and others call this “flow” or “being in the zone.” Time moves more slowly, certainly everyone has experienced this phenomenon at one point or another. Relativity has proven that this is possible, as well as studies in consciousness, meditation, and psychedelics.

Is any of this useful as a guide towards activism today? I will leave it to you to decide. Is it possible to “create light” when you speak, or be in tune with “higher harmonies?”

Time

Regarding time, we can turn to Brecht’s friend, Walter Benjamin, and his notion of the Jetztzeit. In order to break free from “homogenous, empty time,” which, notably, Francis Fukuyama unintentionally expressed so well as the ever-looming backdrop to the neoliberal era in The End of History, Benjamin writes that society must struggle towards “the messianic zero-hour of events, or put differently, a revolutionary chance in the struggle for a suppressed past.”

That is to say, only by looking backwards in time can we assess the damages of the present age, even as the storm of progress pushes us further away from mending the wreckage, as Benjamin explains Klee’s Angelus Novus. Only in the zero-hour, the ever-present moment, can we blast open a historic event. This explains Benjamin’s concept of the monad, a “constellation overflowing with tensions.”

On the Horizon

Does any modern science conform to these ideas of reality as a constellation of energy and matter, something like Benjamin’s monad, influenced by Leibniz, overflowing with possibilities, tensions, and constant flux? Put another way, are there are empirical/scientific fields which show a healthy stance or posture of wisdom?

Here we turn to some of the modern science that corroborates what people like Benjamin, the German Idealists, process philosophy, Leibniz, and before him, Spinoza, Heraclitus, Lao Tzu, and various Eastern traditions have contributed to: a systems view of life and the universe that explains phenomena holistically. In a nurturing system such as this, cross-discipline studies would expand, converge, and enrich social life and ecosystem health.

In many ways, modern science shows a return to the old ways of knowing: concepts in relativity and quantum mechanics were foreseen millennia ago, such as in Buddhism’s principle of dependent co-arising, for example.

Chaos Theory

Some of the greatest 20th century scientists were: Einstein, Watson and Crick, Margulis and Lovelock. Yet the most influential of all may turn out to be the little known meteorologist, Edward Lorenz, pioneer of chaos theory, the butterfly effect, and the strange attractor.

For a thorough introduction, James Gleick’s Chaos is a great start. For those mathematically inclined, I recommend Manfred Schroeder’s Fractals, Chaos, Power Laws.

It is this system-view approach that can explain, even, the formation of life on this planet: self-organizing proto-nucleotides and amino acids along with fatty membranes and mitochondria/chloroplasts which gave rise to the first unicellular organisms. It is these non-linear dynamics which do, in fact, create higher harmonies- Poincare’s three body problem being the first modern example.

In non-linear systems based on power laws, when the variable in the function passes a certain limit (dependent upon the initial conditions), the function starts to behave chaotically. The next figure cannot be predicted from previous answers. Eventually, a bifurcation will occur: this simply means that further on in the progression, the function bounces back between two figures, back and forth. If the parameter is pushed higher, period-doubling occurs: this simply means that instead of bouncing between two numbers, the function doubles to bounce between four, then eight, 16, etc. This applies to many dynamic systems and can start with any integer, so depending upon the function, you could have period doubling of 3, 6, twelve; four, eight, 16, etc. Period halving is possible, too.

The scientist Robert May was the first to prove this in population biology, and many fields have found it a useful tool for studying dynamic systems since. The point I want to make clear is in regard to climate and weather: all climate scientists and meteorologists accept weather cannot be predicted after 3 weeks, weather is inherently chaotic, yet climate, for now, is stable.

Without significant changes, the positive feedback loops currently warming the planet will eventually push the relatively stable, homeostatic climate model into the “Hot house Earth” model. Wild changes in weather are more likely to occur. Not only that, but much higher-level droughts and flooding will occur more frequently; i.e., climatic normality may switch into an non-linear, chaotic state.

In the US, the Southwest in particular will be hit hard. Consider central Arizona, where the ancient Hokoham population could have reached 80,000 around 1300 CE. The area around Phoenix could have provided for 10,000 people. You make think, well, that was before modern irrigation and food transportation. You would be wrong. The Hokoham were masterful farmers with over 500 miles of canals and estimates of over 100,000 acres of cultivated, irrigated land. Today, metro Phoenix has approximately 4.7 million people. This won’t end well. By 2050, much of Arizona and the wider region could be ghost towns.

The second point: self-similarity is inherent in nature at many scales, as observed in fractals. How does this apply to culture? Direct democracy can be implemented at all scales (local, from worker councils to communal town meetings; to international, with a trans-national body such as a re-imagined UN.)

Chaos theory applies to the brain as well: there is evidence that psychedelics reform and rearrange new connections of neurons, changing the “criticality” of its structural firings. This is what is able to cure patients of depression, anxiety, PTSD, etc., by changing the flow of thoughts and giving a wider expression, to get your mind out of a rut or a bad habit of harmful/fearful thinking.

There is plenty of sociological and anthropological evidence that mimetic theory (pioneered by Rene Girard) has some merit. Mostly, this is studied cross-culturally (horizontally), but we should consider the vertical dimension of hierarchies: at levels of coercion and exploitation are imitated at all scales of the socio-economic pyramid. The ruthless hierarchy was not that different between the mind-numbing conformity and bureaucratic chicanery of state-capitalist countries, contrasted with the crushing alienation and faux-competitive crony capitalism of neoliberal nations. If the structure is rotten at the top, most state and local governments mimic and take their cue from the power relations above them.

This played out very clearly on the international level after 9/11 and the US invasion of Iraq in 2003. Once the Patriot Act, NDAA, and AUMF were passed, once NATO and ISAF forces invaded Afghanistan, with troops and spooks using “rendition”, “enhanced interrogation techniques”, with nighttime raids on civilians, and outright drone murder was rolled out by the US, other nations followed suit, with a rash of authoritarian copycat legislation, as well as police and military brutality playing out around the globe. For instance, the uptick in violence by Israel in 2002-2003 during the second Intifada is telling. Without the September 11 attacks and the relentless anti-Muslim propaganda coming from the US, there is little doubt that the IDF would have been so emboldened.

On a positive note, it’s quite telling, and appropriate, that the self-similar snail shell (caracol) became the emblem of the Zapatistas, and the model for their communities. Rebecca Solnit explains this well, and quotes a wonderful passage from Marcos, who draws from his folk hero, “Old Antonio”:

The wise ones of olden times say that the hearts of men and women are in the shape of a caracol, and that those who have good in their hearts and thoughts walk from one place to the other, awakening gods and men for them to check that the world remains right. They say that they say that they said that the caracol represents entering into the heart, that this is what the very first ones called knowledge. They say that they say that they said that the caracol also represents exiting from the heart to walk the world…. The caracoles will be like doors to enter into the communities and for the communities to come out; like windows to see us inside and also for us to see outside; like loudspeakers in order to send far and wide our word and also to hear the words from the one who is far away.

Contradiction, Paradox, Nuance

There is a great passage in an old Marcos communiqué, “The retreat is making us almost scratch at the sky.” As the echo chambers, petty infighting, and silos build up on the Left, I thought it’d be appropriate to share his thoughts on how to respond to those fearful of heterodox-postmodern-non-ideological-anarchic stances:

After these confessions, he of the voice was exhorted to spontaneously declare himself innocent or guilty of the following series of accusations. To each accusation, he of the voice responded:

The whites accuse him of being dark. Guilty

The dark ones accuse him of being white. Guilty

The authentics accuse him of being indigenous. Guilty

The treasonous indigenous accuse him of being mestizo. Guilty

The machos accuse him of being feminine. Guilty

The feminists accuse him of being macho. Guilty

The communists accuse him of being anarchist. Guilty

The anarchists accuse him of being orthodox. Guilty

The Anglos accuse him of being Chicano. Guilty

The antisemitics accuse him of being in favor of the Jews. Guilty

The Jews accuse him of being pro-Arab. Guilty

The Europeans accuse him of being Asiatic. Guilty

The government officials accuse him of being oppositionist. Guilty

The reformists accuse him of being ultra. Guilty

The ultras accuse him of being reformist. Guilty

The “historical vanguard” accuses him of calling to the civic society and not to the proletariat. Guilty

The civic society accuses him of disturbing their tranquility. Guilty

The Stock Exchange accuses him of ruining their breakfast. Guilty

The government accuses him of increasing the consumption of antiacids in the government’s Departments. Guilty

The serious ones accuse of being a jokester. Guilty

The adults accuse him of being a child. Guilty

The children accuse him of being an adult. Guilty

The orthodox leftists accuse him of not condemning the homosexuals and lesbians. Guilty

The theoreticians accuse of being a practitioner. Guilty

The practicioners accuse of being a theorist. Guilty

Everyone accuses him of everything bad that has happened. Guilty”

I take inspiration from this; I see a sort of playfulness, a glimpse of his “inner child”. Today, we could also say: to those who, without nuance, accuse others of being heretics or dogmatic; to those who would accuse us of rather having a messy, non-violent, and imperfect revolution on the streets rather than continue to perpetuate a self-congratulatory, alienating, bloviating, insular, suffocating, and self-defeating movement in substance and style, we must reply: we are Guilty.

Quantum Theory

Our understanding of reality and consciousness has grown by leaps and bounds with advances in quantum physics. The parallels between Eastern thought and quantum mechanics are uncanny, and no one has explained this better than Fritjof Capra in his bestseller The Tao of Physics. Exploring connections between the sub-atomic world and Hindu, Buddhist, and Taoist philosophy, Capra takes the reader on a tour-de-force. Of course, it was the early physicists who worked on the uncertainty principle, double-slit experiment (wave-particle duality), complementarity, and quantum superpositioning who originally noted the connections between Eastern philosophies. Thus, consciousness and the observer effect somehow influences these experimental designs in ways science currently has no answer for.

Capra synthesizes this and builds upon these models: he insists on the interrelationship operating at certain scales of reality, and calls it a holistic/ecological worldview in his afterword to the 3rd edition.

There has been lots of push-back from other physicists since 1975 when the first edition appeared. The science is not in debate at the sub-atomic scale, rather, how it applies to the macroscopic world is what is at stake. There are plenty of scientists that dismiss Capra completely without acknowledging the very qualified, modest theory he put forward.

The new revelations about quantum entanglement push this line of thought further. The basic idea is: two electrons become “entangled” where the spin of one is connected with the other regardless of distance. When one electron’s spin is measured, the second spin correlates instantaneously, faster than the speed of light. This is what Einstein called “spooky action at a distance.” Non-locality is another name. This flies in the face of the fundamentals laws of physics.

So what does this mean? The best analogy I can come up with (paraphrasing from someone, somewhere) is that when measuring (observing) the first particle, you are pushing through the fabric of space-time with your finger to “touch” the second particle at the same time, bypassing the physical distance between the two.

What are the implications here? Physicists insist this phenomenon doesn’t “scale up” to the macroscopic level. If we look at today’s level of scientific knowledge in physics, they’re right. There is little evidence to suggest this.

Yet, the simple fact that this can occur on sub-atomic levels is staggering. No one knows where these new teachings will take us.  Certainly, though, there are parallels with shamanic/animistic ways of thinking, or, to put it in the words of Stephen Hawking: “every particle and every force in the universe contains information, an implicit answer to a yes-no question.”

However, this interpenetration of levels/worlds in the social and mental realms, is quite pronounced, say, in medical facts. The higher rates of diabetes, heart disease, cancer, in poor and working class communities as well as for minorities is tied to the mental strain and stress of living in substandard housing without proper nutrition, lack of access to education, etc. African American women are 3-4 times more likely to lose children in childbirth compared to white women, due to lack of pre-natal care, and sometimes because their doctors won’t listen to them. Women who’ve suffered a heart attack are more likely to survive if their doctor is a woman, rather than a man. Again, because women doctors are generally: more competent, listen to patients’ symptoms better, and show higher emotional intelligence and compassion.

Gaia Theory

Turning to Earth systems, it was the pioneering work of Lynn Margulis and James Lovelock who together formulated Gaia theory. Thinking of the Earth as a self-regulating super-organism is helpful in many fields, from geology to climate science to evolutionary biology. From the simple-programming of Lovelock’s Daisyworld, today we can model ecosystem resiliency, albedo effects in the Arctic Sea, and deforestation in tropical rain forests, the lungs of the Earth, all in terms of feedback loops which can tie into trends such as global warming, species extinction, desertification, and declining biodiversity.

Scientists are now willing to combine the shocking implications of chaos theory within Gaia: in the journal Nature Barnosky et al. write of “Approaching a state shift in Earth’s biosphere.” The authors write that “the plausibility of a future planetary state shift seems high” and they acknowledge the uncertainty about when it may happen. They also point out: “it is extremely unlikely or impossible for the system to return to its previous state.” Thus, if a hothouse Earth scenario becomes a reality, there will be no going back. Real estate speculation on Antarctica could be a thing in 100 years.

There are reasons to be hopeful. One line of thought was taken up recently by Bruno Latour, who along with a co-author, postulate what they call Gaia 2.0. Simply put, they are referring to a global system where:

…deliberate self-regulation—from personal action to global geoengineering schemes—is either happening or imminently possible. Making such conscious choices to operate within Gaia constitutes a fundamental new state of Gaia, which we call Gaia 2.0. By emphasizing the agency of life-forms and their ability to set goals, Gaia 2.0 may be an effective framework for fostering global sustainability.

While they posit this self-conscious biomimetic planning of bioregions as new, because they see it as the first chance to endeavor to perform this on a global scale, the novelty only really applies to a certain brand of Eurocentric/anthropocentric materialists, anti-intellectual monotheists, and other deniers of common sense and basic ecology. Indigenous groups have used bioregional eco-friendly practices for millennia, with First Nations sustainably caretaking land from Tierra del Fuego to the Arctic Circle.

Consider terra preta in Amazonia, the miraculous change from teosinte to maize which many estimate domestication circa 9000 years ago, mountain terracing in the Andes, super-high productivity with Central American milpas, multiyear field rotation for fallow lands to rejuvenate nutrients, seasonal burns throughout North America which increased deer and upland game bird populations, with agroforestry “forest farming” of chestnut (Chestnut Trees could produce over a ton per acre in vast portions of America before the die-off occurred), hickory, butternut, oak (acorns are used as a food source removing tannins with water) and more. Not to mention the thousands of uses of native plants and fungi for herbal/traditional medicine, preventive/holistic care, and shamanic/spiritual uses.

I would say one of the most interesting debates about what Gaia 2.0 could look like is mostly ignored, because it is occurring on the far side of the globe: Aotearoa, aka New Zealand. Their government has already launched a “Predator Free” program for 2050, where all mammalian predators are hoping to be eliminated with a variety of programs forming in the near future. Intense debate surrounds the gene drive approach, some techniques using CRISPR and some using other gene editing technology, to in effect, using genetic manipulation, create all male future generations of predators and thus, lead to localized extinction of these mammals in Aotearoa and its small outlying islands.

The bioethics are being debated by UN and national groups and many conservation groups are totally against the idea. Some Maori are open to the possibilities of gene-drive technology, yet they understandably critique the bad faith of the scientists involved, citing:

[An] increasing lack of cultural accountability in academic journals who seem happy to publish anything without thought, consideration, or commentary from the communities those papers have extracted from, taken swipe at, or made promises to… The second issue is what I deem bad research-dating behaviour, or rather how to build respectful relationships with indigenous peoples/communities… Relatively few, however, are actually committed to investing their time into building long-term relationships, despite being continually told that that is what is required… However, some researchers by-and-large continue to push an extractive model whereby they attempt to take intellectual property from communities in return for ‘the greater research good’. This model is naïve to the political situations that indigenous communities are operating in, and often places those communities in culturally unsafe positions.

Fritjof Capra notably calls the first step in transitioning to such a state of ecological awareness and cultural sensitivity “eco-literacy” and the next step eco-design. He’s on point. The funny, sad, and tragic thing (to me at least) is that exposes the orthodox technophile Western Left (seemingly the majority) as supporters of what many like to call Industrialism, the over-arching system, including capitalism and state socialism, of fossil fuel exploitation which is killing the planet.

According to the technophile proponents of unrestrained instrumental reason, many of us, well, sane and sensible people, who, in advocating for appropriate-scale technology, have the basic common sense to understand that Small is Beautiful, are a bunch of Luddites, crazy hippies, anti-civ, lifestylists, primitivists, nihilists, and/or misanthropes.

This type of thinking exposes the narrowness and superficiality of many “Leftists” who espouse all the right mantras, yet never bothered to take Marx’s example and actually study and stay abreast with key scientific and ecological advances.

I try my best to remain calm, patient, and equanimous, yet it is difficult with unabashed technophiles- again, possibly the majority of what qualifies as what’s left of the Left. There is a discomfort from listening to the droning on of progressives, and also many banal Leftist economists and historians who pay lip service to sustainability, while not even giving token acknowledgment of the nature of spiritual transformation required.

Many of these people, even on “progressive” alternative media, are unaware of their own immiseration via lack of engagement with the natural world, which I take no pleasure in pointing out, so my queasiness doesn’t qualify as schadenfraude, but apparently, there is another German word for what I’ve been feeling: Fremdschämen: “‘exterior shame’, for those of you who cringe in phantom pain when others make a fool of themselves, this is your word. It describes the feeling of shame when seeing someone else in an uncomfortable or embarrassing situation.” Perhaps Mr. Keuner was feeling this, as well.

Planting Seeds

Well, there is no high note to end this on. Most of activism goes towards wasting time attempting to change the minds of adults whose conditioning and social infantilization have already reached epic proportions. There is no systemic, global plan for engaging the youth in ecological-cultural restorative practices. This is absolutely ridiculous and a severe oversight of academia, including lackadaisical teachers and administrators, as well as conservatives and liberal-progressives who insist on vote-campaigns and the wonders of traditional higher education which indoctrinates and obfuscates class issues: yet the idea of revolutionizing public education never crosses their minds.

Revolutionary artists have always understood this, as well as indigenous tribal societies and many poor and working class communities. Yet today, the hungry ghosts of global capitalism are here to consume the sustenance and life force of future generations in an era where information is at our fingertips as never before.

The current education model effectively imprisons children in unsafe and unhealthy schools, with psychotropic drugs, authoritarian teachers, mind-numbing boredom and ennui functioning as social conditioning for a future hellscape with billions in poverty worldwide, no decent jobs, benefits, or forms of belonging; alongside a crushing tyranny of corporate rule, oligarchy, global war, climate chaos, and a culture ruled by a principle of “repressive tolerance.”

Thus, it is inevitable that the most important thing to do is raise our children in a healthy way. This will require social engagement on a spiritual, intellectual, communal, emotional and material basis (i.e., sharing extra housing for homeless and low-income families, paying child-rearing adults a living wage for their time and labor, equal pay for women, ending oppression against the LGBTQ community, serious environmental education, etc.). Patriarchy and racism will not be solved, until youth are gifted the freedom and opportunity to pursue their passions unencumbered by structurally racist and sexist policies which enforce hierarchy, capitalism, and war, until pathetic guidelines advocating rote memorization in school are abandoned, and crippling conformity fueled by vapid pop culture and the psychically numbing effect of social media is no longer glorified. Poverty, war, and disease cannot be significantly lowered or eliminated without a fundamentally redistributive model.

Furthermore, some sort of restorative healing measures, including some sort of reparations for minorities, including but not limited to redistributing money, property, land, and the means of production, via a process truth and reconciliation in the public sphere, is absolutely crucial. This would necessarily coincide with the dissolving of corporate and state power.

Public and private land must be given back to citizens: we are only free when given the ability to use the means of production to transform corporate agriculture into communal, appropriately-scaled endeavors where communities can directly and deliberatively interact, and transform as need be, to the world-historical changes (climatically, ecologically, and socially) on the immediate horizon.

This would seem to entail relaxing the grip of the Apollonian style of “emotionless” pure logic (techne/episteme), and instrumental reason; and coming to terms with the obverse: the Dionysian, where the shamanic/animistic, nomadic, and anarchic ways of being are accepted. This shift, with the science to back it up, is seen in a many counter-culture belief systems: the push for radical intersubjectivity, expanding studies of the realms of consciousness, a hylozoic belief system, and formulating a new model of recognition (see Taylor, Fraser, Honneth, Butler, among others) which does not re-invigorate the power of capital.

There is no hope of this happening in today’s 24/7 mainstream media, driven by fear and sensationalism. Only a world-historical process, a paradigm shift, can overturn this momentum, which would require inner work to be done on a mass scale in the Western world alongside collective general strikes, debt jubilees, a bit of carnivalesque (Bakhtin)/festival/regional cultural appreciation/in the spirit of a Communitas, and a counter-cultural force which does not overly privilege the economic at the expense of other social struggles.

This critical way of teaching is a sort of “stance”: a tendency towards what Aristotle called eudaimonia, “the good life,” informed by virtue, areté. Another way of phrasing it would be “human flourishing,” and here this referred to a moral sensibility, but also an aesthetic, a form of posture or “stance” if you will, an art of living, a way of (Hölderlin-esque) dwelling poetically upon the Earth.

From another angle, we could consider this a search for The Ethics of Authenticity. As Charles Taylor describes, what is structurally called for is:

…a many leveled struggle, intellectual, spiritual, and political, in which the debates in the public arena interlink with those in a host of institutional settings, like hospitals and schools, where the issues of enframing technology are being lived through in concrete form; and where these disputes in turn both feed and are fed by the various attempts to define in theoretical terms the place of technology and the demands of authenticity, and beyond that, the shape of human life and its relation to the cosmos.

Yet, again, this type of work should get started by educating children, because under the current conditions of liberal democracy, there is no acknowledgment of “interlinking”. There is only the autonomous individual: at least understood by most adults, whose notion of civic duty is voting, or volunteer work, or donating to charity. Rather, youth could be asked to inquire, as Rudy Rucker wondered:

One might also ask whether a person is best thought of as a distinct individual or as a nexus in the web of social interaction. No person exists wholly distinct from human society, so it might seem best to say that the space of society is fundamental. On the other hand, each person can feel like an isolated individual, so maybe the number-like individuals are fundamental. Complementarity says that a person is both individual and social component, and that there is no need to try to separate the two. Reality is one, and language introduces impossible distinctions that need not be made.

We can imagine a single cell in our body asking itself the same question: am I an individual or just part of a wider integrated whole? We can shift the scale but the self-similarity always follows: it’s turtles all the way down. This famous saying, of course, echoes what we know about fractals, and the possibility that we’re in a multiverse. There are also the First Nation stories about Spider Woman, or Grandmother Spider, who created the world. Again, we find the notion of the web- the basis of our bio/psycho/social being, and also a connection to string theory: spider-woman’s creation song; i.e. vibrations held by interconnected threads.

My preferred analogy to the individual/social false binary is mycological (or rhizomatic, though I’ll save D+G for another day): our conception of ourselves (ego) is the mushroom, the fruiting body which rises above the soil, while the unconscious mycelium sustains us below the surface. Although we stand above the detritus (wreckage, as Benjamin says) we are deeply enmeshed in it, history “is not even past” and it feeds, and thus can warp, our consciousness and sensibilities.

Thus we must tend to the soil, nurture the sprouts and green shoots of this new culture. The meager results of our efforts can be depressing (April really can be the cruelest month) yet we must move on, without clinging to hope.

As for the problem of language which Rucker mentioned, it’s worth reminding our sisters and brothers that propaganda is all around us today. As Malcolm X said: “If you’re not careful, the newspapers will have you hating the people who are being oppressed, and loving the people who are doing the oppressing.” Now is the time for the “revaluation of all values.” The struggle continues.

Ecology: The Keystone Science

A missing piece from most critiques of modern capitalism revolves around the misunderstanding of ecology. To put it bluntly, there will be no squaring the circle of mass industrial civilization and an inhabitable Earth. There is no way for energy and resource use, along with all the strife, warfare, and poverty that comes along with it, to continue under the business as usual model that contemporary Western nations operate under.

There is also the problem of constructing millions of solar panels and gigantic wind farms to attempt to bring the entire world’s population to a middle class existence based on a North American or even European levels of energy use. All of the hypothetical robots and artificial intelligence to be constructed for such a mega-endeavor needed to enact such a project would at least initially rely on fossil fuels and metals plundered from the planet, and only lead to more rapacious destruction of the world.

The dominant technological model is utterly delusional. Here I would urge each of us to consider our “human nature” (a problematic term, no doubt) and the costs and the manner of the work involved: if each of us had to kill a cow for food, would we? If each of us had to mine or blast a mountain for coal or iron, or even for a wind turbine, would we do it? If each of us had to drill an oil well or bulldoze land for a gigantic solar array next to many endangered species or a threatened coral reef, would we?

My guess would be no, for the vast majority of the population. Instead, we employ corporations and specialists to carry out the dirty work in the fossil fuel industries and animal slaughtering, to name just a few. Most of us in the West have reaped the benefits of such atrocities for the past few centuries of the industrial revolution. That era is coming to a close, and there’s no turning back.

The gravy train is running out of steam, and our age of comfort and the enslavement of a global proletariat to produce and gift-wrap our extravagances will hopefully be ending shortly, too. Some may romanticize loggers, factory workers, oil drillers, coal miners, or steel foundries but the chance is less than a needle through a camel’s eye that those jobs are coming back in a significant way. Overpopulation in much of the world continues to put strain upon habitat and farmlands to provide for the Earth’s 7.5 billion — and growing — humans.

Tragically, many with the most influence on the Left today, such as Sanders, Corbyn, and Melenchon want to preserve industrial civilization. Theirs is an over-sentimental outlook which warps their thinking to want to prop up a dying model in order to redistribute wealth to the poor and working classes. Empathy for the less fortunate is no doubt a good thing, but the fact remains that the real wealth lies in our planet’s natural resources, not an artificial economy, and its ability to regenerate and provide the fertile ground upon which we all rely. If we follow their narrow path, we are doomed.

Theirs is a sort of one-dimensional, infantile distortion of Vishnu-consciousness (preservation, in their minds at all costs), an unadulterated cogito, which does not let in the wisdom of his partner Lakshmi (true prosperity) or the harbinger of change and the symbol of death and rebirth, Shiva. Industrial life must be dismantled from the core for a new order to arise. Instead of clinging to this techno-dystopian model of the elites, we must replace it with what I call a Planetary Vision.

The Stone that the Builders Refuse

Only a serious education in ecology for a significant minority of the globe’s workforce can allow for a return to naturally abundant and life-enhancing complex habitats for humanity and all species to thrive. Understandably, fields such as botany, zoology, and conservationism are not for everyone, as much of humanity has been and continues to be more interested in technological fields, the arts, music, sports, religion, etc. It would only take perhaps 10% of the globe to be critically informed, and to be able to act, deliberatively and democratically, about subjects relating to ecosystem preservation and all the attendant sub-fields for a functional, ecocentric culture to flourish.

Thankfully, the foundation of such an ecological vision has been laid by millennia of indigenous cultures, as well as modern prophets and science whizzes such as Rachel Carson, Fritjof Capra, James Lovelock, Lynn Margulis, Barry Commoner, Donella Meadows, Bill Mollison and David Holmgren, Masanobu Fukuoka, and many others.

Even Marx and Engels observed the basic deteriorating nature of advanced agriculture in what they termed “metabolic rift”, where they learned from European scientists of the overwhelming degradation of soil fertility on the continent due to poor farming techniques, razing of forests, and heavy industry.

Despite its current limitations, the United Nations offers a model of supra-national regulation and governance, especially the UN Declaration of Human Rights, and the almost totally forgotten Brundtland report of 1987.

The Deep Wisdom of Ecology

Modern nations, corporations, vertical hierarchies, and industrial civilization do not serve human health or well-being. It excludes the majority, cuts them from a connection to their neighbors and the land, and privileges an elite rentier class who sponges and sucks the marrow out of the bowels of the Earth and those born money, property, privilege, without a silver spoon in hand.

Ecological thinking, on the other hand, imparts us with the deep truth that we are all connected to each other, and the planet.

Permaculture farming has managed to match and even outpace productivity on giant agribusiness farms using low-impact or even no-till methods.

Food forests can be created around the globe using layers of edible plants at high densities to allow for the growth fruit and nut trees, vines, and perennial shrubs, groundcover, and herbs. This is the real meaning of the Garden of Eden, an agroforestry model which ancient people lived off of for millennia alongside responsible crop rotation, seasonal burns, biochar, animal herding, hunting and foraging, and obtaining protein from fish and shellfish.

Arid, barren lands have been reforested by planting native trees: in Assam, India, one man recovered over 1300 acres by planting just one sapling a day for 30 years.

In the Chesapeake Bay, oyster restoration has been ongoing for years to help improve water quality. Just one adult oyster can filter 50 gallons of water in a single day.

An average acre of boreal forest can hold over 100 tons of carbon above and below ground in soil and biomass. As more forests burn carbon is instantly released, and as temperatures rise soils thaw out, leading to increased soil respiration and thus increasing carbon dioxide into the atmosphere. With 1,400 gigatons of methane stored in the Earth’s permafrost, any significant release into the atmosphere could ramp up warming even faster.

Wildlife corridors must be funded at multiples of current levels and substantially increased in size to allow for keystone, threatened, and endangered species to maintain population sizes and spread over increasingly patchy and unsustainable habitat due to urban growth, roads, and industry. Millions of acres of land should be reforested (some say 500 million total) to provide carbon sinks to offset the coming effects of global warming. Currently 18 million acres of forest are lost per year due to deforestation for grazing and corporate agriculture.

National parks, forests, monuments, as well as coastal, marine, and wildlife refuges as well as state-run areas should be coordinated at the highest levels of national and international regulation. I say coordinated, but I do not mean controlled by in a vertical hierarchy. Responsibility should “telescope” (borrowing a term from political scientist Robyn Eckersley) according to the size of the problem at hand: local deliberative councils may work best for bioregional approaches, whereas some framework of a supra-national structure will be needed for the mega-problems of climate change, plastic pollution, and GMO proliferation, just to name a few.

We have all heard terms such as “apex predator” or “top of the food chain” which capitalists and social Darwinists have misconstrued and adopted to fit their own hierarchical, fascistic beliefs. Yet anyone who has examined a food web knows there are interrelationships and mutualistic interdependencies between myriad species which dwarf and blow away any notion of rigid, calcified structures of permanent dominance of any species or eco-biome.

A systemic examination of global trade would teach the same lesson. There is no way to make any one country “great again” at the expense of other nations. This is a false binary embedded in Western culture that goes by the name of the “Either/Or”.  Rather, we must adopt the “And/Both” model of cultures synergistically and mutually thriving.

(Trickster/Provocateur homework for US citizens: Welcome or respond to someone on our upcoming 4th of July with a cheery greeting of “Happy Interdependence Day!”)

This false dichotomy has insidiously found its way into the Earth sciences, with the categorization and response to “invasive species”. Human disturbance accounts for upwards of 95% of invasives causing harm to new ecosystems, yet even within the academy, detailed plans for shifting our lifestyles are few and far between, and predictably ignored by mainstream society.

Nowhere has this sort of milquetoast-iness been more visceral for me than in listening to a guest lecturer years ago in a conservation biology class, when, at the outset of the lecture and without prompting, she announced that she would not tolerate any questions about humans as “invasive species”. This was perhaps understandable given the narrow definition of the term by some, or the aim and scope of her forthcoming talk, yet still, the rigid reactionary nature and tone of her dictum managed to produce a chill.

Further, the steps involved in combating invasive, non-woody plants do not usually involve more than a tractor mower or a backpack sprayer and Round-up, in public and private operations. Little is done to thwart the habitat systemically disturbed by human activity, the nutrient-depleted soil, over-salinization, etc. No thought given to the notion that the invasives in many cases are the only plants able to germinate and tolerate nutrient-starved soil and edge habitat which falls outside the purview of agricultural land, or the delusional urge within forestry management to preserve wooded or grassland areas in some pre-colonial or pre-industrial chrysalis.

We all observed this duplicitous portrayal of those evil invasives for many years following the media-driven and pseudo-scientific outrage and mania of the kudzu vine in the South. Covering roadsides and disturbed, recently deforested areas, the vine was portrayed with puritanical hatred. The loathed vine cannot penetrate into shaded forest and acted as a projection of our own fears, malicious intent, and ignorance.

The Revolution as Poetic Enchantment

There is also the problem of revolutionary activity where organization and specific roles are needed. We’ve been told that any and all organizing inevitably leads to corruption, hierarchy, greed, and ego inflation. Yet nature has managed to organize and spontaneously birth everything we depend on for sustenance and pleasure. The works of Mauss, Sahlins, and others have shown human behavior to be mostly peaceful, based on reciprocity, lived in balance with a naturally abundant environment.

The succession of a habitat, from the first pioneer species advancing to a climax community in dynamic equilibrium, is poetry in motion, an endless cycle of community relations where the dead provide for the living, just as the winds of history continue to shape our present, the lessons of our ancestors provide the courage to persevere, and the very real trauma and torment of past generations continues to stalk humanity, perhaps even epigenetically in our cells.

Nature’s ability to play freely and its tendency for creative, regenerative self-discovery offers a model attractive to the public where traditional approaches to ideology, mainstream politics, and moral exhortation have failed. Ecology uniquely offers an approach to our self-interest, with pragmatic and deep ethical implications, and in our nuclear and fossil fuel age, to our very survival.

Recent uprisings in Zucotti Park, South Dakota, Tahrir and Taksim Squares, Tunisia, and many other places demonstrate the organic, spontaneous nature of our ability to resist the systemic oppression endemic to our neoliberal, colonial, imperial world order.

The question of what comes after a successful revolt undoubtedly plagues many people, considering the bloody sectarianism that followed in many historical instances. Yet one of the root causes of such post-revolutionary failings necessarily includes the loss of jouissance, the senses of optimism, exuberance, and mutual aid which erupted throughout history in Paris communes, military barracks and factories in Petrograd, communes in Catalonia, etc.

Many progressives and so-called radicals in the US today seem more interested in internecine bickering and petty squabbling over turf than in implementing an authentic plan to re-enchant a comatose public. A citizenry, mind you, which has become exhausted and disillusioned from politics and any notion of defending the public sphere and commons due to relentless propaganda, neoliberal economics, structural racism, and a perverse imperial edict of global warfare which knows no bounds and sees no end.

Such small-mindedness and insularity is only compounded by a geographically isolated, narcissistic, spectacle craving media, celebrity-worshiping culture, and chattering class smugness which has robotized, dehumanized, and intoxicated a public which no longer seems to have the psychic or physiological energy and stamina to resist. This can be countered by providing material and intellectual nourishment, especially to our youth, through wholesome organic farming, natural medicines, and alternative education systems which promote and instill environmentalism, forms of direct democracy, and critical thinking skills, as well as continuing education for adults and seniors.

Much of our culture’s confusion is reinforced by a digital, social media driven, an ahistorical narrative, and a dematerialized market in the West where information and leisure is metered out to the poor, elderly, disabled, and working classes in a slow drip of bandwidth, bytes, pixels: poisonous cups of soma which we believe must all imbibe to partake in our “culture”.

Yet so many are now beginning to rattle their cages. Part of the reason being that savings and material wealth for the majority has declined, life expectancy dropping in neglected areas, suicide and addictive behaviors are increasing, inequality and gentrification skyrocketing. Yet also partly because creativity has been stifled, free time is eaten up by a gig economy relentlessly eating up our leisure, wild open spaces are diminishing, and the effects of a polluted, over-crowded world where alienation appears to reign and many see No Exit.

Digital technology, trickle-down finance, and media narratives are pushed so hard by the powers-that-be, in a pyramid scheme Ponzi economy bound to collapse. And data-driven, quantifiable, “objective” information doused on the public is losing its effect. Masses can now see through the high priests of officialdom, because their policies do not relate to any place or time, it is not embodied in the commons. The deluge of “empirical” statistics and innovation spouting out of mainstream media, government bureaucracies, and non-profit policy centers borders on absurd, and one could summarize their work as Informationism, for it truly represents an ideology. These are the apologists and court historians for the grand viziers of capital. They have created their own veritable echo-chamber ecology within the former swamplands of the Potomac basin.

How can the hegemony of corporate and state rule be further undermined? By acknowledging how they employ words, propaganda, ideology, and a false version of history as weapons to create a habitat of hate and fear. As the Situationists wrote: “Words work — on behalf of the dominant organizations of life…Power presents only the falsified, official sense of words.”

As the SI further noted:

Every revolution has been born in poetry, has first of all been made with the force of poetry. This phenomenon continues to escape theorists of revolution — indeed, it cannot be understood if one still clings to the old conception of revolution or of poetry — but it has generally been sensed by counterrevolutionaries. Poetry terrifies them. Whenever it appears they do their best to get rid of it by every kind of exorcism, from auto-da-fé to pure stylistic research. Real poetry, which has “world enough and time,” seeks to reorient the entire world and the entire future to its own ends. As long as it lasts, its demands admit of no compromise. It brings back into play all the unsettled debts of history.

Part of poetic resistance simply is awareness. We are not going to save the world without learning how to actually live in the world. Here words fall far short, they “float”, are too abstract. At the level of ontological awareness helpful concepts like “Dasein” and “existence precedes essence” can only show the doorway, yet the point is to walk through it. This is why I don’t consider, for example, Leary’s words of “Find the others” to be an escapist fantasy: they are a call to mytho-poetic revolution, for only in collective struggle can one transcend a selfish ego and a sick, dying culture. Communal living will be a big part of this, especially as the world economy seems very likely to fall into depression or outright collapse within a couple decades at most.

Initiation into adulthood, a model of dying and rebirth, is of utmost importance, as Barry Spector and Martin Prechtel, among others, have shown. Without this, the modern world is stuck in an infantile state, forever craving more, never satisfied.

The domination of man by man and nature by man now reaches global proportions. In our Anthropocene Age all boundaries between human and nature collapse, as we come to understand the web we are enmeshed in. Studies in modern psychics prove on the cosmological scale (relativity) and sub-atomic scales (quantum entanglement, superposition, double-slit experiment) have all proven definitely what ancient traditions have understood for millennia. Andre Malraux was correct when he prophesized that: “The 21st century will be spiritual or will not be.”

All major religions hold ecological balance, love of your neighbor, and conservation as a core truth. Teachings from the Sermon on the Mount, Hindu concepts of ahimsa and karma, Buddhist right livelihood, Islam’s tawhid, khilafa, and akhirah all have shown this, as well as indigenous mythology.

Sadly, most of the dissenters in our culture have been totally marginalized. The best minds of our generation have no longer fallen to madness; they are ignored, imprisoned, killed, or shipped off to a permanent “Desolation Row”. Consider the great works of Gary Snyder, Arne Naess, Robinson Jeffers, Wendell Barry, as well as environmentalists such as Wangari Maathai, Vandana Shiva, Sylvia Earle: the collective brilliance is astounding, yet industrialism allows no avenues for a praxis, for their ideas to be put to work or play.

Only an understanding of relationship and interdependencies can account for how our policy at the border, for instance, is connected to environmental destruction, factory farming, resource extraction, habitat destruction, the killings overseas in Yemen, Gaza, Syria, Libya, Afghanistan, Iraq, and the list goes on. It goes on for so long that the mind grows numb. Yet, we must counter this. Our government is the primary driver of the perpetual crimes of total warfare, planetary destruction, neo-feudal debt-based serfdom and global immiseration, and most of us have been complicit in varying degrees.

Have no doubt, many in power around the world, consciously or not, are waiting to start a new Kristallnacht against minorities and the poor which they will use to further the next stage of their privatized, totalitarian, surveillance-laden brave new world. It’s already started here in the US and in Italy against the Roma among other places. Theirs is an aesthetic of terror and brainwashing which knows no bounds.

Yet their individual pathologies only tell us part of the story: it is the system of alienation which breeds hate and must be dismantled, not replacing one figurehead leader with another seemingly benign one, as we did with Obama. Only a culture which understands the connections of how capitalism ultimately leads to fascism, one which comprehends the Earth’s limits, our own psycho-somatic frailties, and our bio-social relationships with each other and with flora and fauna can provide the resistance needed in this perilous age.

Global Weirding

Oh, what fun it truly was to experience the “bomb cyclone” in January in New England: the snowfall gave a sense of peace and calm, the winds were less strong than predicted, and the snow, while heavy, was not dense enough to take down trees and power lines in most areas. The following period of intense cold through February and March in the eastern half of the US, on the other hand, seems a harbinger of climate instability which will most likely worsen in upcoming years. As the jet stream weakens and buckles due to climate change, storm intensity and temperature fluctuations are certain to get worse.

The biggest danger for East coasters will remain the hurricane, as September 2017 registered as the most active month in recorded history for the Atlantic.

On the West coast, things are getting a bit Biblical: raging fires alternate with intense flooding and mudslides in Montecito and southern California a few months ago. The 2017 fire season set aflame over eight million acres mainly in the Western states. It’s not just a domestic issue: Portugal faced an epic firestorm in June of last year, killing close to 100, partly due to the monocultures of eucalyptus trees planted across the country. Millions face conditions of famine and drought worldwide.

Sadly, most reporting and discussion of global warming and climate change serves to abstract the issues into a diversionary attitude that the Earth is in crisis. Well, the planet, as a self-regulating super-organism, will do just fine without us, even if it takes millennia to recover from our misdeeds. It is stable and abundance-providing ecosystems that are in crisis, species that are going extinct at 1000 times the background rate, and humanity is the culprit.

Even though man-made global warming is acknowledged by most people, there is still a conflation going on in the West that the all-devouring Earth-mother is out to get us. Rather, it is Western civilization which is stalking any chance for future generations to live and prosper.

Ecosystems in Crisis

In Germany, a study was done measuring insect populations in nature reserves, and it was discovered that there was a 75% drop in total insects collected in only 25 years. Scientists estimate that 30-50% of all species may become extinct by 2050.

Tragically, regarding honeybees, scientists have discovered an important link between fungicide use and the herbicide glyphosate (Round-Up), showing a negatively synergistic effect on bee colonies and resistance to fungal infection. Bees seem to actually prefer honey set in traps with a small percentage of Roundup or fungicides added. Humans are not the only species to enjoy mind-altering drugs, even poisonous ones.

All of our problems involving the destruction of habitat are ultimately bound up in the fact that there are too many of us, conditioned to respond in violent outbursts, consuming too many resources, leading to stress, war, and unimaginable acts of cruelty. These acts are often sanctioned by the state or the corporation or religion or patriarchal vertical hierarchies.

The exponential population growth from the industrial revolution is already slowing and bound to top off at anywhere from 10-12 billion people by 2050-2100, if we manage to avoid the many catastrophes hurtling our way. Thus the growth curve will resemble an S-curve barring unforeseeable circumstances, with small waves and ripples due to the complexities of changing times, food sources, and a multitude of variables. In theory this population model could then lead to a steady decrease in total population due to a voluntary decision by humanity to slowly and carefully have fewer children due to stresses on ecosystems and natural resources. If we don’t convert to decentralized renewable energy and organic, communal-based agriculture, however, there is another model we may follow, and it’s not pretty one. Fossil fuel use is the habit that must be kicked for humanity to help recreate a sustainable world.

One of the most famous examples from studying mammalian populations is the debacle of St. Matthew Island, a warning to humanity. A tiny island located in the Bering Strait, with no carnivores, some lonely US coast guard officers decided to introduce reindeer onto the island. From a starting population of 29 in 1944, the hungry caribou ate through the entire island’s many lichen species, ballooning to 6,000 by 1963. Within two years and no other food source, the die-off was drastic, and only 42 remained in 1965. The entire population vanished by the 1980s. If our coal, gas, and oil run out without a democratic and scientific plan to make the leap to renewables, we are doomed to the same path.

The Unspoken Links

It would be simplistic to relegate these new and unprecedented levels of strangeness to the spheres of ecology and climate science. The deep wounds Western man has inflicted on fellow species and the planet are also inflicted on ourselves. From everything to decreased attention spans, the rise of xenophobia and mistrust towards minorities and immigrants, and billions living in poverty, these are by and large self-inflicted wounds. We must learn to see ourselves in the other, and see the other in ourselves

Cell phone, TV, tablet, and computer use, dubbed “screen time”, can now be understood to have a net-negative effect on human communities when consumed in vast quantities, as it drives anti-social behavior and isolation from the wider community. A recent study concluded the average screen time for US adults was around 70 hours per week. Keep in mind, that means for every person getting 40 hours of screen time there is another getting 100 hours per week.

The rising rates of cancer, autism, diabetes, auto-immune diseases, heart disease, and many other chronic conditions may be partly due to the stressors and conditions of modern life, including longer lifespans, but they do not account for the majority. Our polluted world and environmental crises play a mostly invisible role in the West, as our federal agencies such as the EPA and FDA have become corrupted by pharmaceutical and corporate interests.

With no way to systemically study or properly account for the rise of ill health and mental stupefaction of the public, medical and health professionals, shackled in their dim caves staring at shadows, have designated the “genetic” component to dis-ease as the Holy Grail. There is some truth to this: undoubtedly certain forms of breast cancer are linked to specific areas on chromosomes, etc. The idea, however, that billions of dollars in research must be shunted into the reductionist model of DNA manipulation and gene therapy is a huge waste of time, resources, and brainpower. (No, I don’t have mainstream “credentials” or a PhD, but I was happy to have my suspicions about targeted gene therapy confirmed straight out of the mouth of a former top researcher at the National Cancer Institute.)

The best way I’ve heard it phrased, regarding chronic disease and our toxified world, is like this: genetics is the loaded gun, and the environment is the finger pulling the trigger. Yes, many people are at risk due to genetic inheritance for many forms of cancers, diabetes, and the list goes on, but magnifying the capacities of the double helix as the primal cause of these conditions is not only dubious, it’s intellectually dishonest and dangerous. One may be at higher risks for certain disorders, but a healthy lifestyle can often slow, negate, or reverse chronic disease.

Many of today’s chemical dangers are invisible and thus fly under the radar of doctors and scientists. Yet, there are visible changes in our bodies that have manifested with the rise of industrial agriculture after World War Two. One change being the rise in obesity worldwide. Yes, we have increased meal portion sizes and live more sedentary lifestyles, and yes, food serves as a palliative for depression and anxiety.

Yet, this does not explain the study (summarized in an Atlantic article here) which concluded that between 1988 and 2006 a person with the same diet, nutrient and exercise routines would be 10% heavier in 2006. This is a historic finding, and I can find nothing in the literature which reports a change in size of any other species in such short a time frame (18 years), other than weight gain in the abhorrent factory farming conditions of chickens, pigs, and cows.

The problem is, as the authors of the study note, there are so many factors it’s nearly impossible to determine what the culprit is. There are persistent organic pollutants, hormones in our food which act as endocrine disruptors, prescription drug overuse which leads to weight gain, and the possibility of a change in our gut bacteria due to mass antibiotic use in animal produce. In all likelihood, it is a combination of all of these factors that is driving the obesity and cancer epidemics. While many researchers are waking up to effects from increasing use of digital technology and social media, hardly anyone in the scientific community and academia have bothered to think about the huge changes to our bodies in the past few decades.

For every one human cell in our bodies, there are about 10 symbiotic bacterial cells. We are in very real sense super-organisms, and the huge influx of herbicides, pesticides, and antibiotics in our food is forming a negatively synergistic effect on our ability to reason, to exercise, to relax, and to resist these new forms of genetic-biologic oppression.

This comes down to the nexus of corporate agribusiness, complicit federal health “experts”, lack of funding for research and grants for responsible scientists, and a poisoned food and water supply which has hijacked and somehow rewired our metabolism, endocrine system, and immune-response pathways. Have no doubt, this is an uncontrolled experiment being run on us all, without our permission.

The rise in cancer in particular can be tied to the atmospheric nuclear tests in the 1950s, as I and many others have posited. Estimates range that anywhere from 1 million to 50 million or even higher have already died/may die in the coming century earlier than they otherwise would have, because of cancer due to nuclear radiation from these tests.

The chance of getting cancer in one’s lifetime is expected to rise to a 33% chance for women and a 50% chance for men by 2050. This is the microcosm within the macrocosm of a world system based on infinite growth on a finite planet. The ideology of capitalism is death, and there should be no mystification as to why the clear unhealthiness of the hegemonic socio-economic system has been transported into our very bodies via cancer.

A major problem is that modern medicine has become ideological and insular, with predictably deadly results. There can be no patents for plants, herbs, mushrooms, meditation, yoga, and mindfulness practices, thus no conglomerate, multinational, corporate money to be made.

If it becomes clear on a mass scale that traditional practices including, but not limited to, herbal medicine, meditation, yoga, holistic traditional healing, Ayurvedic and Traditional Chinese Medicine has immense value beyond the instrumental rationality of allopathic medicine, the gig is up for mainstream pill-pushers. Most health professionals would be unveiled as the educated fools that they are, drug pushers promoting dangerous drugs for children and the elderly, not to mention endless unnecessary tests and procedures which make billions for Big Pharma and medical technology companies.

Let me be clear here: I am not by any means trying to scapegoat every medical professional, as researchers and people who treat medical emergencies, trauma, surgeons, and doctors dealing with acute medical conditions do amazing work every day. What I’m driving at is the allopathic way of treating most chronic conditions is a farce, and our society should return to promoting preventative, holistic treatments.

Thanato-politics

Sadly, there is a legitimate reason why so much of society is organized around ignorance, fear, violence, denial of the body, and consumption: the death-drive. One does not have to subscribe to Freud’s exposition of thanatos to understand this: the proliferation of nuclear weapons, the desertification of our world, the razing of habitat shows this quite clearly.

Modern civilization does not only lead to obedience, submission, and structural violence, but also to a certain form of captivity. Humans tend to rebel against such a depraved social order, even if only symbolically, with varying amounts of success. Some do so constructively, forming social movements and protests, yet masses have fallen prey to the siren-songs of nationalism, consumerism, addiction, and war. Along with the enclosure of public land and the destruction of the commons (“There is no such thing as society”) comes a culture of fear, cruelty, and ultimately projections of the outer world as scary and downright evil.

Captivity in action: consider the recent missile alert in Hawai’i. Was this not an example of a captive audience, doomed by elites to worry and scatter over a phantom nuke over the horizon? None of us asked for this. Most of humanity simply wants to be left alone from the vagaries of government and corporate rule to live stable, happy lives. Yet the sad truth of the matter is the elites are not going to leave us alone. Their appetite is insatiable, and they will, in fact, drag down the entire biosphere, because in their current state of mind, they hate life, and want to transcend this world, either to heaven (the Christian fundamentalists) or have their consciousness uploaded or bodies cryogenically frozen for future immortality (the Kurzweillian techno-futurists).

Evil, or rather, a disdain for authentic living, is banal in many senses: one of these is the utter unimaginativeness resting in the dark hearts of our political leaders. Evil is a lack, a poverty of the soul. It is incapacity to create, an absence of imagination, spontaneous creativity, and compassion. You can sense this in our “technocratic” leadership, pushing us ever closer to the abyss of economic depression and ecological ruin.

It often conjures up a chuckle when I remind people of David Graeber’s comments (paraphrasing here) on the elitist corporate/managerial/bureaucratic mindset: “These are the most unimaginative people ever.” This is basically a gallows humor, as the elite are numbing citizens of the will, mental capacities, and physical abilities to organize and resist effectively, and are setting up the masses for collapse of our civilization.

Reclaiming Eros

If there does exist some sort of death drive (most explicitly recognized in Nazi, Italian, and Spanish fascist ideology: “¡Viva la muerte!”) that modern civilization is imposing on us, is there a countervailing force?

Countering the bleak pessimism of Freud’s Civilization and its Discontents, Herbert Marcuse’s Eros and Civilization offers clues. We can extrapolate and widen their focus on libido to consider Eros as an analogy for life-force or life-energy, similar to Eastern notions of prana and chi. If modern society has, in fact, regimented our lives around a Marcuse-esque performance principle, it does so at the cost of our very souls. It was no mythological coincidence that the ancient Greeks wedded the god Eros in immortal bliss with Psyche. One cannot exist without the other.

Alienation in the workplace is so all-pervasive it often goes unnoticed or unremarked upon. Perhaps this orientation around surplus repression is most visible in leisure activities such as today’s gyms, the insular form of physical exercise for the corporate workers and bosses. Regimenting the mind in the office is not enough: bodies must be splayed across endless rows of treadmills and metal strength-enhancing machines like legions of marching ants, with the requisite phone or Ipod and headphones attached. As for the flabby and out-of-shape, it is once again a lack of discipline and failure to take individual responsibility, rather than any oppressive social structure which is the causal factor.

These are the pod people, exemplified in a New York Times piece about a former Nike exec and artist who has refused to watch or read any news since Donald Trump became elected, who even goes to far as to use noise-canceling headphones blaring white noise in coffee shops to not overhear any chatter about world affairs. Why not just play music? “Stray conversation can creep in between songs.” The same game goes for the power elite: stray news about the poor and oppressed, and any possibilities of social transformation, are simply shushed away.

Thus, when the business and political elite blurt the snide “Be reasonable!” they are at the same time using the cynical trope of “no grand ideologies” (read: Marxism) which, of course, hides behind the moral relativism and lack of conception of the good life which liberal democracy has always played at, which is ideology at its purest: “the end of history”, “there is no such thing as society”, “there is no alternative”.

These people, whose ideas simply parrot the cultural hegemonic ruling class framework, are asserting the “logic of domination”. Drawing on Arendt and Orwell, Alexander Stern has dubbed this “Bingespeak”. Following Marcuse:

Reason is to insure, through the ever more effective transformation and exploitation of nature, the fulfillment of the human potentialities. But in the process the end seems to recede before the means: the time devoted to alienated labor absorbs the time for individual needs- and defines the needs themselves. The Logos shows forth as the logic of domination. When logic then reduces the units of thought to signs and symbols, the laws of thought have finally become techniques of calculation and manipulation.1

This corrupted Logos seems to have pushed aside Eros in the modern world. Nietzsche would call it Apollonian overtaking the Dionysian. As the socially-constructed ego has developed under patriarchy, civilization, and capitalism, it has done so with the fear of the maternal-based clan, and the Earth-based tribal modes of life. Returning to Marcuse:

The Narcissistic phase of individual pre-genitality ‘recalls the maternal phase of the history of the human race. Both constitute a reality to which the ego responds with an attitude, not of defense and submission, but of integral identification with the ‘environment.’ But in the light of the paternal reality principle, the ‘maternal concept’ of reality here emerging is immediately turned into something dreadful, negative. The impulse to re-establish the lost Narcissistic-maternal unity is interpreted as a ‘threat,’ namely, the threat of ‘maternal engulfment’ by the overpowering womb. The hostile father is exonerated and reappears as savior who…protects the ego from its annihilation in the mother.2

Does this fear not play out between the lines of today’s discourse around the environment? It cannot be the patriarchal, murderous version of global capitalism which is at fault, but rather, an all-consuming mother planet bent on destroying us all (even though it’s all our own fault due to rampant fossil fuel use). In fact, the father figure of global capital now swoops in to act as a savior for everything he has destroyed.

Contrast, for example, the rush to space and immortality that the Silicon Valley techno-utopian folk seem to prefer, or even the “pragmatism” of Steward “we are as gods and have to get good at it” Brand; with the ecocentric approach of Lynn Margulis and James Lovelock, co-creators of Gaia theory. Corporate-funded mainstream environmentalists would have us geo-engineer the planet and proliferate dangerous 5G technology via an internet-of-things around the globe. Rather, we should convert to small scale, decentralized renewable tech, and attempt to live in harmony with the biosphere by adhering to an ecological precautionary principle.

Thus, the “primal father” version of the future which Brand and his “green capitalist” (an oxymoron) acolytes believe in necessarily involves sacrifice of the masses and more exploitation of natural resources We are told this everyday: “austerity” is needed for economic recovery; delay gratification to pay off debts; foreigners must be killed and are simply collateral damage to protect the world from terrorism, public land is off-limits or only for recreation, not sustainable agriculture and agroforestry; etc.

Reconciling Apollo and Dionysus, Logos and Eros, a less repressive society would not simply focus on what we must sacrifice, but allow space for passion, imagination, and desire. A democratic society would allow for collective decision-making regarding the scale and scope of a host of socioeconomic issues, including sustainable agriculture, genetic research, preventative medicine, animal testing, as well as chemical use in farming and industry.

With a healthy balance between Logos and Eros, we can transcend the deadly framework of instrumental reason and positivism to build a livable future. Some like to call this a “supra-rational” outlook, a transpersonal and holistic view of the world, where emotional intelligence is blended with the analytic, intuition with abstract logic.

What lessons can we draw here? There must be a concerted effort to blend work and play, especially in regards to communal farming, collective home building, and low-scale renewable energy, to create the grounds for authentic liberation from capitalism.

Sustained and coordinated efforts to build autonomous zones free from governmental and hierarchical organization are paramount: indigenous movements throughout South America and worldwide, the mass strikes in France, Christiania in København, freedom fighters in Chiapas and Rojava, and the MST in Brazil offer models of resistance.

We are going to have to adopt a type of bricolage (Levi-Strauss) culture, scavenging what has not been absorbed by global capital, to create beauty in the ruins of empire. Thus, we can begin the Herculean effort to deterritorialize (as in Deleuze and Guattari) and thus reassemble a heterogeneous, co-evolving, transformational commons; to decolonize our minds from a simulated, mechanical mode of life; to detach from the Spectacle; to unlearn and deschool ourselves (Illich) from the oppressive social systems designed to rob and eventually destroy everything we know and care for.

  1. Marcuse, Herbert. (1974) Eros and Civilization: A Philosophical Inquiry into Freud. Boston: Beacon Press. Originally published 1955. pp. 111-112.
  2. Ibid., p. 230.

Review: Humanity: The World Before Religion, War, and Inequality

In his groundbreaking work, Humanity: The World Before Religion, War, and Inequality, author Barry Brown has managed to definitively prove humankind’s natural tendencies to be peaceful, cooperative, and egalitarian. Brown’s work is the first ever to document the history of humankind before and after the advent of warfare. Barry takes the reader on a tour de force through humanity’s prehistory as well as providing detailed evidence for his assertions about ancient mysteries such as the Venus statues, the original meaning of the swastika, his theory about the location of the Garden of Eden, and the real purpose of the Gobekli Tepe site, an enigmatic archaeological site in southeast Turkey.

Brown’s background as a journalist is his greatest asset, as he manages to make connections that are seemingly overlooked and/or downplayed by the world’s leading archaeologists, paleontologists, historians, and even evolutionary biologists.

One of Brown’s main supporting arguments can be found in a Scientific American essay which elucidates the nearly completely non-violent behaviors of chimpanzees and bonobos, our closest living ancestors, as well as the early fossil record of hominids, where no group warfare among masses of people is found before the advent of agriculture, cities, and hierarchies. This indicates that our biological nature is peace-loving, and that our tendency towards group violence has become normalized due to propaganda, socialization, and cultural factors. Although small cases of individual killing did occur in hunter-gatherer societies, these are outliers, not the norm. The first ninety-nine percent of human history was peaceful, without organized warfare.

Brown starts off documenting the evolutionary history of our primate ancestors, exploring the possibility that having a better sense of balance with a more complex inner ear, and the consciousness of having a center of gravity, is what differentiated Homo sapiens from other hominids. With the tenacity of an investigate journalist, Brown offers unique insights into the mysteries of the ancient world, including that: Venus statues were the world’s first book, an object for reflection and to stimulate insight regarding anatomy, culture, psychology, and femininity. Also, Gobekli Tepe was the world’s first university, as it shows no permanent signs of settlement or religious use, where people from all over the region could come to learn farming techniques, animal husbandry, and share culture. The swastika was a symbol of peace and friendship, a signpost for travelers of welcome and to encourage newcomers that friendly human settlements were nearby.

Barry’s Brown is the first of its kind to look at humanity’s history before and after the advent of warfare. His central argument is that warfare started approximately 4000 BCE in India, which is documented in the epic Mahabharata, of which a small part is documented in the Bhagavad Gita. Brown also notices a possible correlation in the Old Testament, where it is his interpretation that the Jewish people descended from Eastern India, near the Ganges River, which was the original “Garden of Eden.”

Social divisions were the precursor to war, as the forming proto-caste system in ancient India bred alienation, vertical hierarchies, patriarchy, wealth inequality, and families and clans demanding blind loyalty and obedience from their followers.

Brown’s contention that the war between the rival clans, the Kurus and the Pandavas, was the first war in history, which fractured social relations in India and spread suspicion, fear, and hatred throughout the premodern world. Divisions and hierarchical relations in ancient India were exacerbated to such a point that no person or group dared to challenge to reconcile the two clans. Elaborate musical and gaming events, clan rivalry, and mass religious rituals most likely were the precursors to the actual war, devolving into war games designed to let off steam and social tensions, which further devolved into actual warfare.

After this first great war, much of advanced Indian society shifted west to the Indus Valley civilization, where a democratic, egalitarian society flourished from about 3000-2000 BCE. However, the dark forces of empire, organized violence, and social hierarchies spread to Mesopotamia and Ancient Egypt, where they eventually gave rise to monotheistic, dogmatic religions, fear, insecurity, and permanent wars.

Brown explains how the wounds of ancient violence, strife and fear, this turn towards warfare and discord, remain with us to this day. When security is traded for liberty, where “freedom from” hunger, tyranny, and poverty is replaced by a selfish creed of “freedom to” do anything one likes with their time, private property, and money, humanity as a whole suffers.

The roots of global conflict go back to this change in our shared history, a shift from helpful, friendly, cooperative communities to fearful, divided, traumatized nations who now threaten the entire world with the crises of global warming, habitat destruction, and nuclear war, just to name a few. Barry Brown’s revelatory work shows us a clear path in how to return to our natural, peaceful state of being.

 

Humanity: Before and After the Advent of War

In the groundbreaking work, Humanity: The World Before Religion, War, and Inequality, author Barry Brown has provided definitive evidence of humankind’s natural tendency to be peaceful, cooperative, and egalitarian. Brown’s work is the first ever to document the history of humankind before and after the advent of warfare. Brown takes the reader on a tour de force through humanity’s prehistory as well as providing detailed evidence about ancient mysteries such as the Venus statues, the original meaning of the swastika, his theory about the location of the Garden of Eden, and the real purpose of the Gobekli Tepe site, an enigmatic archaeological site in southeast Turkey.

Brown’s background as a journalist is his greatest asset, as he makes connections that are seemingly overlooked and/or downplayed by the world’s leading archaeologists, paleontologists, historians, and even evolutionary biologists.

One of Brown’s main supporting arguments can be found in a Scientific American essay which elucidates the nearly completely non-violent behaviors of chimpanzees and bonobos, our closest living ancestors, as well as the early fossil record of hominids, where no group warfare among masses of people is found before the advent of agriculture, cities, and hierarchies. This indicates that our biological nature is peace-loving, and that our tendency towards group violence has become normalized due to propaganda, socialization, and cultural factors. Although small cases of individual killing did occur in hunter-gatherer societies, these are outliers, not the norm. The first ninety-nine percent of human history was peaceful, without organized warfare.

Brown starts off documenting the evolutionary history of our primate ancestors, exploring the possibility that having a better sense of balance with a more complex inner ear, and the consciousness of having a center of gravity, is what differentiated Homo sapiens from other hominids. With the tenacity of an investigative journalist, Brown offers unique insights into the mysteries of the ancient world, including that: Venus statues were the world’s first book, an object for reflection and to stimulate insight regarding anatomy, culture, psychology, and femininity. Also, Gobekli Tepe was the world’s first university, as it shows no permanent signs of settlement or religious use, where people from all over the region could come to learn farming techniques, animal husbandry, and share culture. The swastika was a symbol of peace and friendship, a signpost for travelers of welcome and to encourage newcomers that friendly human settlements were nearby.

Humanity is the first to look at humanity’s history before and after the advent of warfare. His central argument is that warfare started approximately 4000 BCE in India, which is documented in the epic Mahabharata, of which a small part is documented in the Bhagavad Gita. Brown also notices a possible correlation in the Old Testament, where it is his interpretation that the Hebrew people originated in Eastern India, near the Ganges River, which Brown claims was the original “Garden of Eden.”

Social divisions were the precursor to war, as the formation of a proto-caste system in ancient India created alienation, vertical hierarchies, patriarchy, wealth inequality, and where families and clans demanded loyalty and obedience from their members.

Brown’s contends that the war between the rival clans, the Kurus and the Pandavas, was the first war in history. It fractured social relations in India and spread suspicion, fear, and hatred throughout the premodern world. Divisions and hierarchical relations in ancient India were exacerbated to such a point that no person or group dared to challenge or reconcile the two clans. Elaborate musical and gaming events, clan rivalry, and mass religious rituals most likely were the precursors to the actual war, devolving into war games designed to let off steam and social tensions, which further devolved into actual warfare.

After this first great war, much of advanced Indian society shifted west to the Indus Valley civilization, where a democratic, egalitarian society flourished from about 3000-2000 BCE. However, the dark forces of empire, organized violence, and social hierarchies spread to Mesopotamia and Ancient Egypt, where they eventually gave rise to monotheistic, dogmatic religions, fear, insecurity, and permanent wars.

Brown explains how the wounds of ancient violence, strife and fear, warfare and discord remain with us to this day. When security is traded for liberty, where “freedom from” hunger, tyranny, and poverty is replaced by a selfish creed of “freedom to” do anything one likes with their time, private property, and money humanity as a whole suffers.

The roots of global conflict go back to this change in our shared history, a shift from friendly and cooperative communities to fearful, divided, and traumatized nations which now threaten the entire world with the crises of global warming, habitat destruction, and nuclear war, just to name a few. Importantly, Brown’s Humanity shows us a clear path to return to our natural, peaceful state of being.

Ode to America

My own little world
Is what I deserve
‘Cause I am the only child there is.
A king of it all
The belle of the ball
I promise I’ve always been like this.
Forever the first
My bubble can’t burst
It’s almost like only I exist.
Where everything’s mine
If I can keep my mouth shut tight, tight, tight.

— Guster, “Center of Attention”, Lost and Gone Forever Live, 2014

So much for the city on the hill. Narcissism has changed to nihilism and solipsism: “climate change isn’t real”, and the ravages of history continue down the rabbit hole of memory.

Take another look. Genocide and chattel slavery. The war against Mexico, the quite uncivil war, the Spanish-American war, the massacres in the Philippines, the two World Wars. Dust off a book and check out the post-WWII carnage. Three million dead in Korea, three to five million dead in Vietnam, Laos, and Cambodia. A million or more in Indonesia where our CIA handed out kill lists to Suharto’s regime. Untold atrocities in Nicaragua. Juntas and death squads covering South and Central America, trained at Fort Benning, Georgia. Hundreds of thousands dead in Afghanistan, a million or more in Iraq. Refugees numbered 65 million last year, with 20 million worldwide at risk of starvation.

Welcome to America, where minorities are killed for loose cigarettes or burned-out taillights. Where kids are shot up in school after warning of the madman dozens of times. Where we are chided to “support our troops” as they massacre, where we’re told “blue lives matter” as black men are murdered in cold blood.

The only solution is to abolish the military and the police. There is no reforming to be done. Likewise the nation-state and the corporation must be banned as well. Banish capitalism to the dustbin of history. The neoliberal globalizers (yes, Trump, that means you too) have got to go.

This is the fourth world war, as Subcomandante Marcos explained brilliantly. Billions of people now are no longer needed in the global economy and form the reserve army of temporary, part-time, and seasonal laborers. This is the new precariat, which along with the ever exploited proles constructs and maintains the property of the oligarchs in our new gilded age.

The risks from global warming, nuclear war, industrial pollulants, new pandemics, and food and water shortages from drought, floods, and extreme weather all should remind us that we are constructing our very own abattoir as well. Seven-and-a-half billion of us fighting and scrambling over the scraps and dregs of our fossil fuel age doesn’t paint a pretty picture when you step back and look at things with a global perspective.

There is an absolute nothing at the heart of Western life. This gets touched up in media and the arts, when terms like “Spaceship Earth”, “The Big Empty”, and “Lonely Planet” are used in a playful way, masking our sorrow. Projecting our own isolation and alienation onto the world, we anthropomorphize features and creatures around us and thus imagine that everyone and everything else must be feeling as helpless, bleak, and disturbed as we are.

Yet, it is just not so. Just because the universe is kind of a lonely and scary place does not give us the right to destroy the planet out of fear of our own mortality, our own sense of meaninglessness.

While our foreign wars mutate and mushroom out of control, domestically, America today is increasingly provincial and insular. Like many subcultures, the political realm is dominated by nostalgia, a return to a so-called Golden Age. From “Make America Great Again” to Bernie Sanders’ New Deal/Keynesian/Social Democratic promises, they are all based on delusions. These are delusions of isolationism, delusions that we can use a Scandinavian blueprint onto a population of 320 million, delusions of American exceptionalism, being the indispensable nation.

There is also a delusion regarding the “living wage”. There can only be a living wage coinciding with a radical restructuring of the economy towards sustainability and ecological living. Without this, what would happen? A wage hike to $15/hour would encourage everyone to spend more, consume more, go on more trips and use more fossil fuels. This would not help any single living thing on the planet, as our economy is built to destroy and degrade the Earth’s natural resources and ecosystems.

Comments on US Left Radicals, with Respect

I also sense a split between two strains of Leftist radical thought in the US: the activist/socialist Left and what one might call the counter-culture/spiritual Left. Turns out, each has much to offer the other.

The activists/Marxists will be instrumental in breaking the passivity, new-age hedonism, and tendency to harp on conspiracy theory of the spiritualists. Organization and discipline on the strategic and tactical levels are in short supply, and here socialists have a lot to contribute to the conversation.

As for the counter-culture/spiritual types, they have much to teach the social justice activists and socialist/communist organizers and academics as well. In a very practical sense, those in the counterculture who have “dropped out” are doing a great service by not contributing tax money to our war machine. Those who squat and occupy public land responsibly should also be applauded, not ignored, by the academic Left. The growing movement in permaculture and homesteading also is uniquely absent even in alternative media (is too much patchouli and yoga a repellant for otherwise intrepid journalists?).

There is also an idea as old as time, summed up by the saying “Man does not live by bread alone”. The constant focus of some on the socialist Left on only materialistic problems and solutions (exemplified by some Marxist and lefty economists, among others) and inequality does not give enough weight to questions of inner life in modern society.

Many of the activist/socialists cannot even be counted on to support full drug legalization. Additionally, many ignore the issue of, or are scared at speaking out in favor of, the responsible use of cannabis and psychedelics, even though study after study confirms their beneficial effects. Of course, I’m not trying to inflate the heads of the credentialed experts, as any hippie on Haight-Ashbury or Rasta in Kingston could have confirmed this 50 years ago.

Speaking of the 60s, 50 years ago the French managed to scare De Gaulle out of the country, with an alliance of students, workers, feminists, artists, Leftists, and citizen protestors. Union workers in the US should be supporting high school students’ calls for increased legislation to halt gun violence, as well as college students’ call to end student debt, creating free higher education for universities and community colleges, etc.

Then there are people who fit neither category, including environmentalists, peace activists, anti-nuke and GMO protestors, dissidents, anarchists, etc. For many here, the Greens are simply not anti-capitalist enough, and the socialists do not put enough emphasis on environmental concerns and ecology.

I have offered a respectful critique of one of the main Left parties, Socialist Alternative, in a previous piece, especially their call to “democratize the Fortune 500 companies”, instead of breaking them down to human-scale anarchic cooperatives and inherently questioning the nature of the consumer goods and production model, which contribute to pollution, misery, disease, alienation, and global warming.  Also, their call for a living wage without structural transformation of the industrial system falls flat, for reasons mentioned above.

Last year, Alan Jones wrote a pretty epic essay dismantling the faulty thinking going on in the leadership of the Democratic Socialists of America (DSA) in an essay here.

What is needed among radicals is more guts, and more imagination. We need more people like SPUSA 2016 presidential candidate Mimi Soltysik who called for the military and the police to be disbanded in the LA Times.

What is necessary is to become more grounded in speech and action. Technological utopianism has to be replaced by scale-appropriate bio-regional and eco-centric Earth-based production techniques. To accomplish this, we will need to reorient our culture and pay respects to the main keepers of this wisdom, the First Nations of Turtle Island, the land we know as North America.

Visioning

What anyone with a heart wants is a rainbow nation, not in terms of a country or nation-state with borders, but groups of interdependent communities, aka intercommunalism as the Black Panthers called it, where our brown, black, white, yellow, and red sisters and brothers can live and thrive in a veritable kaleidoscope, a mosaic of multicultural and intergenerational cooperation and beauty. To live in cooperation with each other and live close to the Earth, we will have to learn from and adopt the rejuvenating and conflict-avoidant cultural practices of indigenous communities.

Land and property reform are at the center of this agenda, as is instituting a universal basic income. We must utilize the burgeoning fields of bio-dynamic farming, perma-culture, and agro-forestry to feed ourselves. We must decentralize…Small Is Beautiful, as Schumacher explained.

Over the course of human history, the village was the central unit of society, where bio-regional production, markets, and trading dominated. This is how unique culture is formed, where syncretism and blending is encouraged, not denigrated by xenophobic bigots.

The modern city is completely unsustainable as well as uniquely alienating as it divides citizens by class, race, as well as in the more subtle realms of social and cultural capital, as Bourdieu foresaw.

Holistic, ethical science can be used in tandem with decentralizing farming practices and renewable energy infrastructure. The dream of the primitivist, anti-civ, and “green anarchists” (funny how some have tried to appropriate this term, which can apply to a wide spectrum of theory) to go without any modern technology is ridiculous. Sustainably made labor-saving devises should be encouraged, not denigrated, and applied science based on the precautionary principle must be upheld.

Also necessary will be deliberative councils based on merit, publicly broadcast to stimulate citizen input and education, where scientists can openly debate and plan for strategies to mitigate global warming, industrial pollution, medical and psychological epidemics of suffering (drug abuse is rampant in this country and largely attributable to loneliness and alienation, as the Rat Park study showed), etc. Imagine how much more enlightening and interesting watching the top researchers in their fields resolve crises would be, compared to the absolute shit on CNN, CSPAN, FOX, or MSNBC.

Meritocracies are not utopian, and flourish in scientific research, in spontaneous social situations, as well as for open-source coders, engineers, and technologists. Arthur Koestler sketched this idea out a bit in his book Janus, dubbing it “holarchy”.

Global warming continues to be the number one threat to the planet. By opting out of the Paris Accords (a pitiful excuse for a climate agreement, but better than nothing), the US government has  clearly shown itself to be very clearly at war with the world.

Yet “America” does not exist. Borders do not exist. We must become ungovernable, semi-nomadic if need be, like many of our multicultural, cosmopolitan ancestors were. We should re-wild and reinvigorate our natural surroundings through sustainable communal-based agriculture.

This does not mean consigning every family to peasant-level subsistence farming, as likely only 10-15% of the population would need to work in a food-production based capacity and would be compensated for their hard work and dedication compared to our mass society, compared to the 1-3% in our mechanized agro-business model where laborers and seasonal workers are ruthlessly exploited. There must be a mind-shift from a culture based on scarcity to a culture based on natural abundance.

More and more people are waking up to the ever-increasing dangers of runaway climate change and nuclear war. If the Left does not unify and form a cohesive, coherent strategy that speaks to ordinary people, the proto-fascists in Washington as well as the alt-right will continue to scapegoat minorities for capitalisms’ failures in pursuit of their goal of a tyrannical white-supremacist state.

Possibly the most feasible solution to our interlocking crises is to address the elephant in the room: overpopulation. Instituting a global program promoting woman’s education, safe sex, and birth control, and redistribution of wealth to the Global South could help tremendously.

The fragmentation of the Western Left continues because ultimately it is rooted in Eurocentrism, in a Baconian/Cartesian/Newtonian view of science and the universe. The advent of capitalism as well as the cementing of the Westphalian ideology of the nation-state ultimately leads to oligarchy, fascism, and the destruction of the biosphere and natural resources. Revolutionizing the system of global capital and abolishing the nation-state cannot be delayed for reforms that seem more realistic. Our time is running out.

Ode to America

 

My own little world
Is what I deserve
‘Cause I am the only child there is.
A king of it all
The belle of the ball
I promise I’ve always been like this.
Forever the first
My bubble can’t burst
It’s almost like only I exist.
Where everything’s mine
If I can keep my mouth shut tight, tight, tight.

-Guster, “Center of Attention

So much for the city on the hill. Narcissism has changed to nihilism and solipsism: “climate change isn’t real”, and the ravages of history continue down the rabbit hole of memory.

Take another look. Genocide and chattel slavery. The war against Mexico, the quite uncivil war, the Spanish-American war, the massacres in the Philippines, the two World Wars. Dust off a book and check out the post-WWII carnage. Three million dead in Korea, three to five million dead in Vietnam, Laos, and Cambodia. A million or more in Indonesia where our CIA handed out kill lists to Suharto’s regime. Untold atrocities in Nicaragua. Juntas and death squads covering South and Central America, trained at Fort Benning, Georgia. Hundreds of thousands dead in Afghanistan, a million or more in Iraq. Refugees numbered 65 million last year, with 20 million worldwide at risk of starvation.

Welcome to America, where minorities are killed for loose cigarettes or burned-out taillights. Where kids are shot up in school after warning of the madman dozens of times. Where we are chided to “support our troops” as they massacre, where we’re told “blue lives matter” as black men are murdered in cold blood.

The only solution is to abolish the military and the police. There is no reforming to be done. Likewise the nation-state and the corporation must be banned as well. Banish capitalism to the dustbin of history. The neoliberal globalizers (yes, Trump, that means you too) have got to go.

This is the fourth world war, as Subcomandante Marcos explained brilliantly. Billions of people now are no longer needed in the global economy and form the reserve army of temporary, part-time, and seasonal laborers. This is the new precariat, which along with the ever exploited proles constructs and maintains the property of the oligarchs in our new gilded age.

The risks from global warming, nuclear war, industrial pollulants, new pandemics, and food and water shortages from drought, floods, and extreme weather all should remind us that we are constructing our very own abattoir as well. Seven and a half billion of us fighting and scrambling over the scraps and dregs of our fossil fuel age doesn’t paint a pretty picture when you step back and look at things with a global perspective.

There is an absolute nothing at the heart of Western life. This gets touched up in media and the arts, when terms like “Spaceship Earth”, “The Big Empty”, and “Lonely Planet” are used in a playful way, masking our sorrow. Projecting our own isolation and alienation onto the world, we anthropomorphize features and creatures around us and thus imagine that everyone and everything else must be feeling as helpless, bleak, and disturbed as we are.

Yet, it is just not so. Just because the universe is kind of a lonely and scary place does not give us the right to destroy the planet out of fear of our own mortality, our own sense of meaninglessness.

While our foreign wars mutate and mushroom out of control, domestically, America today is increasingly provincial and insular. Like many subcultures, the political realm is dominated by nostalgia, a return to a so-called Golden Age. From “Make America Great Again” to Bernie Sanders’ New Deal/Keynesian/Social Democratic promises, they are all based on delusions. These are delusions of isolationism, delusions that we can use a Scandinavian blueprint onto a population of 320 million, delusions of American exceptionalism, being the indispensable nation.

There is also a delusion regarding the “living wage”. There can only be a living wage coinciding with a radical restructuring of the economy towards sustainability and ecological living. Without this, what would happen? A wage hike to $15/hour would encourage everyone to spend more, consume more, go on more trips and use more fossil fuels. This would not help any single living thing on the planet, as our economy is built to destroy and degrade the Earth’s natural resources and ecosystems.

Comments on US Left Radicals, with Respect

I also sense a split between two strains of Leftist radical thought in the US: the activist/socialist Left and what one might call the counter-culture/spiritual Left. Turns out, each has much to offer the other.

The activists/Marxists will be instrumental in breaking the passivity, new-age hedonism, and tendency to harp on conspiracy theory of the spiritualists. Organization and discipline on the strategic and tactical levels are in short supply, and here socialists have a lot to contribute to the conversation.

As for the counter-culture/spiritual types, they have much to teach the social justice activists and socialist/communist organizers and academics as well. In a very practical sense, those in the counterculture who have “dropped out” are doing a great service by not contributing tax money to our war machine. Those who squat and occupy public land responsibly should also be applauded, not ignored, by the academic Left. The growing movement in permaculture and homesteading also is uniquely absent even in alternative media (is too much patchouli and yoga a repellant for otherwise intrepid journalists?).

There is also an idea as old as time, summed up by the saying “Man does not live by bread alone”. The constant focus of some on the socialist Left on only materialistic problems and solutions (exemplified by some Marxist and lefty economists, among others) and inequality does not give enough weight to questions of inner life in modern society.

Many of the activist/socialists cannot even be counted on to support full drug legalization. Additionally, many ignore the issue of, or are scared at speaking out in favor of, the responsible use of cannabis and psychedelics, even though study after study confirms their beneficial effects. Of course I’m not trying to inflate the heads of the credentialed experts, as any hippie on Haight-Ashbury or Rasta in Kingston could have confirmed this 50 years ago.

Speaking of the 60s, 50 years ago the French managed to scare De Gaulle out of the country, with an alliance of students, workers, feminists, artists, Leftists, and citizen protestors. Union workers in the US should be supporting high school students’ calls increased legislation to halt gun violence, as well as college students’ call to end student debt, creating free higher education for universities and community colleges, etc.

Then there are people who fit neither category, including environmentalists, peace activists, anti-nuke and GMO protestors, dissidents, anarchists, etc. For many here, the Greens are simply not anti-capitalist enough, and the socialists do not put enough emphasis on environmental concerns and ecology.

I have offered a respectful critique of one of the main Left parties, Socialist Alternative, in a previous piece, especially their call to “democratize the Fortune 500 companies”, instead of breaking them down to human-scale anarchic cooperatives and inherently questioning the nature of the consumer goods and production model, which contribute to pollution, misery, disease, alienation, and global warming.  Also, their call for a living wage without structural transformation of the industrial system falls flat, for reasons mentioned above.

Last year, Alan Jones wrote a pretty epic essay dismantling the faulty thinking going on in the leadership of the Democratic Socialists of America (DSA) in an essay here.

What is needed among radicals is more guts, and more imagination. We need more people like SPUSA 2016 presidential candidate Mimi Soltysik who called for the military and the police to be disbanded in the LA Times.

What is necessary is to become more grounded in speech and action. Technological utopianism has to be replaced by scale-appropriate bioregional and eco-centric Earth-based production techniques. To accomplish this, we will need to reorient our culture and pay respects to the main keepers of this wisdom, the First Nations of Turtle Island, the land we know as North America.

Visioning

What anyone with a heart wants is a rainbow nation, not in terms of a country or nation-state with borders, but groups of interdependent communities, aka intercommunalism as the Black Panthers called it, where our brown, black, white, yellow, and red sisters and brothers can live and thrive in a veritable kaleidoscope, a mosaic of multicultural and intergenerational cooperation and beauty. To live in cooperation with each other and live close to the Earth, we will have to learn from and adopt the rejuvenating and conflict-avoidant cultural practices of indigenous communities.

Land and property reform are at the center of this agenda, as is instituting a universal basic income. We must utilize the burgeoning fields of biodynamic farming, permaculture, and agroforestry to feed ourselves. We must decentralize…Small Is Beautiful, as Schumacher explained.

Over the course of human history, the village was the central unit of society, where bioregional production, markets, and trading dominated. This is how unique culture is formed, where syncretism and blending is encouraged, not denigrated by xenophobic bigots.

The modern city is completely unsustainable as well as uniquely alienating as it divides citizens by class, race, as well as in the more subtle realms of social and cultural capital, as Bourdieu foresaw.

Holistic, ethical science can be used in tandem with decentralizing farming practices and renewable energy infrastructure. The dream of the primitivist, anti-civ, and “green anarchists” (funny how some have tried to appropriate this term, which can apply to a wide spectrum of theory) to go without any modern technology is ridiculous. Sustainably made labor-saving devises should be encouraged, not denigrated, and applied science based on the precautionary principle must be upheld.

Also necessary will be deliberative councils based on merit, publicly broadcast to stimulate citizen input and education, where scientists can openly debate and plan for strategies to mitigate global warming, industrial pollution, medical and psychological epidemics of suffering (drug abuse is rampant in this country and largely attributable to loneliness and alienation, as the Rat Park study showed), etc. Imagine how much more enlightening and interesting watching the top researchers in their fields resolve crises would be, compared to the absolute shit on CNN, CSPAN, FOX, or MSNBC.

Meritocracies are not utopian, and flourish in scientific research, in spontaneous social situations, as well as for open-source coders, engineers, and technologists. Arthur Koestler sketched this idea out a bit in his book Janus, dubbing it “holarchy”.

Global warming continues to be the number one threat to the planet. By opting out of the Paris Accords (a pitiful excuse for a climate agreement, but better than nothing), the US government has very clearly shown itself to be very clearly at war with the world.

Yet “America” does not exist. Borders do not exist. We must become ungovernable, semi-nomadic if need be, like many of our multicultural, cosmopolitan ancestors were. We should re-wild and reinvigorate our natural surroundings through sustainable communal-based agriculture.

This does not mean consigning every family to peasant-level subsistence farming, as likely only 10-15% of the population would need to work in a food-production based capacity and would be compensated for their hard work and dedication compared to our mass society, compared to the 1-3% in our mechanized agro-business model where laborers and seasonal workers are ruthlessly exploited. There must be a mind-shift from a culture based on scarcity to a culture based on natural abundance.

More and more people are waking up to the ever-increasing dangers of runaway climate change and nuclear war. If the Left does not unify and form a cohesive, coherent strategy that speaks to ordinary people, the proto-fascists in Washington as well as the alt-right will continue to scapegoat minorities for capitalisms’ failures in pursuit of their goal of a tyrannical white-supremacist state.

Possibly the most feasible solution to our interlocking crises is to address the elephant in the room: overpopulation. Instituting a global program promoting woman’s education, safe sex, and birth control, and redistribution of wealth to the Global South could help tremendously.

The fragmentation of the Western Left continues because ultimately it is rooted in Eurocentrism, in a Baconian/Cartesian/Newtonian view of science and the universe. The advent of capitalism as well as the cementing of the Westphalian ideology of the nation-state ultimately leads to oligarchy, fascism, and the destruction of the biosphere and natural resources. Revolutionizing the system of global capital and abolishing the nation-state cannot be delayed for reforms that seem more realistic. Our time is running out.

Perspectives on Activism: Waiting and Being Present

Photo by Timothy Krause | CC BY 2.0

“The more people I meet, the happier I become.”

-Samuel Beckett, Waiting for Godot

In the interregnum, we find ourselves as citizens waiting…for something. We bide our time with pablums, social media, or sports, or even pseudo-political debates. Many have insulated themselves from real issues: economic, social, and ecological justice.

Capitalism imposes a state of captivity, one where spontaneity and genuine feeling are shunted into commodified culture, into privatized service-oriented companies, and into increasingly mind-numbing social media and digital platforms.

When the unexpected occurs; a storm, a war, a tragic accident, we are transported back to the time when the depth of our emotions could overwhelm us, could drive us to joy or ecstacy or ruin. Just as many cannot help but watch a car crash, we cannot resist the temptation of a rush of adrenaline, a surge of serotonin.

To some degree, this urge is natural. Yet, for instance, the endless pathological displays of violence on TV and media point to some sort of social disease, a barbarism and degradation of inner life. This was best exemplified on 9/11: what was the point of endlessly replaying the jet smashing into the tower, or the people jumping? The only explanation is that it made people feel…something, anything to escape the boredom/ennui/anomie/malaise of modernity. The live feeds from CNN in 2003 Iraq accomplished the same goal, with the additional jolt of dark revenge-energies.

I think this is why, for certain people, it is inevitable that they go live with and experience plight of the drug-addicts, the very poor, the oppressed and castaways: for someone like Baudelaire, for instance, it was the only place where authentic human existence still thrived.

To be sure, we’ve all experienced immense joy and beauty in our own private lives. The thing is, we should be able to comfortably express the feelings of awe and mystery regarding our universe, our existence, in a common space, in public, unencumbered by feelings of guilt, shame, or judgment from community. We must confront our own mortality, daily, and live in the moment.

Our culture is complicit, but it does not mean we are necessarily doomed. We are “condemned to be free”, as Sartre put it. Our agency cannot be denied, we are free to choose our path.

This freedom can be downright scary, it is the feeling of existentialist dread and nausea. One can see it today, as Trump’s authoritarian promises calm the nerves of fearful, mostly older, mostly whiter folk who have and are living inauthentically, who have ceded their agency to the corporation, the nation-state, the town, the church.

Masha Gessen wrote of this recently, citing the great, often forgotten Erich Fromm:

“Fromm suggests that at certain times in human history the burden of ‘freedom to’ becomes too painful for a critical mass of people to bear, and they take the opportunity to cede their agency- whether it’s to Martin Luther, Adolf Hitler, or Donald Trump.”

This submerging of individual identity, losing oneself in the collective authoritarian or fascist collective, seems to ring true in today’s politics. One can sense this turn in large corporations, in state bureaucracies, in the military with all its Borg-like qualities. The loss of individual autonomy is palpable.

All this becomes even more dangerous in our “biopolitical” age: one where social production and reproduction reduces the juridical subject into a consumer, a body to be prodded, socialized, anesthecized and for many lobotomized into a culture of amnesia.

Now that the fires of Occupy and Standing Rock have died down, progressive citizens yet again find themselves waiting. Waiting, as millions of our sisters and brothers around the world die of starvation and preventable illnesses. Waiting, as the US bombs and kills civilians with impunity. Waiting, as we continue to plod along to our jobs pumping more greenhouse gasses into the atmosphere, imperiling hope for a livable future.

We know what we are facing. The solutions, however, are not exclusively, or even primarily material-technological ones. They lie within. The lessons of the indigenous are our guide.

Westerners are going to have to stop talking, and start listening. The answers lie in the ground we stand on, in the plants and soil that traditional people worship, in the waters that provides life and sustenance.

Recently, there have been some howls of protest about the defeatism on the Left. Broadly, the analyses are correct, but I am left to wonder, are they helpful to movement-building, are they inspirational?

It does no good to harp on the limitations of pusillanimous liberals, on the social justice warriors or identity politic mavens. Especially since propaganda and false consciousness continue to mold citizens into consumers, free-thinkers into conformists. We have been all socially constructed to become weak, infantile, and many have succumbed to this, and its not entirely their own fault.

Waiting can be tiresome, we all know that. It’s also tiresome to hear endless diatribes of the limits and failures on the Left. For we are have limitations, and we all need each other’s help. As for the lack of success, it was Beckett who said: “Fail again. Fail better.”

This is the task before us. The struggle is all we have, all we’ve ever had. There is no inevitable march of progress towards some pre-ordained teleological utopia, Marxist or otherwise, no moral arc of history. There is only us. There is the autonomy of the individual, and there is the structural servitude that the nation and the corporation impose upon us.

When I see someone consistently angry, or complaining, or consistently negative, I think of what Castaneda might say: “They are on a path with no heart”. It does no good to castigate a person or group, or to uphold one’s purity politics. What is needed is to hold out a helping hand, to establish charity, patience, reciprocity.

I read recently that the origin of the word miracle comes from the Proto-Indo-European words to smile, to be astonished. I cannot imagine a more apt analogy for activism today. We are going to have to remember how to smile.

Perspectives on Activism: Waiting and Being Present

The more people I meet, the happier I become.
— Samuel Beckett, Waiting for Godot

In the interregnum, we find ourselves as citizens waiting…for something. We bide our time with pablums, social media, or sports, or even pseudo-political debates. Many have insulated themselves from real issues: economic, social, and ecological justice.

Capitalism imposes a state of captivity, one where spontaneity and genuine feeling are shunted into commodified culture, into privatized service-oriented companies, and into increasingly mind-numbing social media and digital platforms.

When the unexpected occurs; a storm, a war, a tragic accident, we are transported back to the time when the depth of our emotions could overwhelm us, could drive us to joy or ecstacy or ruin. Just as many cannot help but watch a car crash, we cannot resist the temptation of a rush of adrenaline, a surge of serotonin.

To some degree, this urge is natural. Yet, for instance, the endless pathological displays of violence on TV and media point to some sort of social disease, a barbarism and degradation of inner life. This was best exemplified on 9/11: what was the point of endlessly replaying the jet smashing into the tower, or the people jumping? The only explanation is that it made people feel…something, anything to escape the boredom/ennui/anomie/malaise of modernity. The live feeds from CNN in 2003 Iraq accomplished the same goal, with the additional jolt of dark revenge-energies.

I think this is why, for certain people, it is inevitable that they go live with and experience plight of the drug-addicts, the very poor, the oppressed and castaways: for someone like Baudelaire, for instance, it was the only place where authentic human existence still thrived.

To be sure, we’ve all experienced immense joy and beauty in our own private lives. The thing is, we should be able to comfortably express the feelings of awe and mystery regarding our universe, our existence, in a common space, in public, unencumbered by feelings of guilt, shame, or judgment from community. We must confront our own mortality, daily, and live in the moment.

Our culture is complicit, but it does not mean we are necessarily doomed. We are “condemned to be free”, as Sartre put it. Our agency cannot be denied, we are free to choose our path.

This freedom can be downright scary. It is the feeling of existentialist dread and nausea. One can see it today, as Trump’s authoritarian promises calm the nerves of fearful, mostly older, mostly whiter folk who have and are living inauthentically, who have ceded their agency to the corporation, the nation-state, the town, the church.

Masha Gessen wrote of this recently, citing the great, often forgotten Erich Fromm:

Fromm suggests that at certain times in human history the burden of ‘freedom to’ becomes too painful for a critical mass of people to bear, and they take the opportunity to cede their agency- whether it’s to Martin Luther, Adolf Hitler, or Donald Trump.

This submerging of individual identity, losing oneself in the collective authoritarian or fascist collective, seems to ring true in today’s politics. One can sense this turn in large corporations, in state bureaucracies, in the military with all its Borg-like qualities. The loss of individual autonomy is palpable.

All this becomes even more dangerous in our “biopolitical” age: one where social production and reproduction reduces the juridical subject into a consumer, a body to be prodded, socialized, anesthecized and for many lobotomized into a culture of amnesia.

Now that the fires of Occupy and Standing Rock have died down, progressive citizens yet again find themselves waiting. Waiting, as millions of our sisters and brothers around the world die of starvation and preventable illnesses. Waiting, as the US bombs and kills civilians with impunity. Waiting, as we continue to plod along to our jobs pumping more greenhouse gasses into the atmosphere, imperiling hope for a livable future.

We know what we are facing. The solutions, however, are not exclusively, or even primarily material-technological ones. They lie within. The lessons of the indigenous are our guide.

Westerners are going to have to stop talking, and start listening. The answers lie in the ground we stand on, in the plants and soil that traditional people worship, in the waters that provides life and sustenance.

Recently, there have been some howls of protest about the defeatism on the Left. Broadly, the analyses are correct, but I am left to wonder, are they helpful to movement-building?  Are they inspirational?

It does no good to harp on the limitations of pusillanimous liberals, on the social justice warriors or identity politic mavens. Especially since propaganda and false consciousness continue to mold citizens into consumers, free-thinkers into conformists. We have been all socially constructed to become weak, infantile, and many have succumbed to this, and its not entirely their own fault.

Waiting can be tiresome, we all know that. It’s also tiresome to hear endless diatribes of the limits and failures on the Left. For we all have limitations, and we all need each other’s help. As for the lack of success, it was Beckett who said: “Fail again. Fail better.”

This is the task before us. The struggle is all we have, all we’ve ever had. There is no inevitable march of progress towards some pre-ordained teleological utopia, Marxist or otherwise, no moral arc of history. There is only us. There is the autonomy of the individual, and there is the structural servitude that the nation and the corporation impose upon us.

When I see someone consistently angry, or complaining, or consistently negative, I think of what Castaneda might say: “They are on a path with no heart”. It does no good to castigate a person or group, or to uphold one’s purity politics. What is needed is to hold out a helping hand, to establish charity, patience, reciprocity.

I read recently that the origin of the word miracle comes from the Proto-Indo-European words to smile, to be astonished. I cannot imagine a more apt analogy for activism today. We are going to have to remember how to smile.

The Great Unraveling: Using Science and Philosophy to Decode Modernity

Photo by NASA Goddard Space Flight Center | CC BY 2.0

“Forty percent of the United States drains into the Mississippi. It’s agriculture. It’s golf courses. It’s domestic runoff from our lawns and roads. Ultimately, where does it go? Downstream into the Gulf.”

—Sylvia Earle

Our civilization is headed for a downfall, to be sure, in part due to the massive gulf between our hopes for the future and the omnipresent inertia regarding social change in mainstream politics, though a more apt analogy for our society might be circling the drain. The dark, shadow side of our industrial farming practices in the US has resulted in the hypoxic dead zone in the Gulf of Mexico, approximately the size of New Jersey and growing every year. Caused by excess nitrates, phosphates, and various chemical fertilizers, herbicides, and pesticides draining from farmland into the Mississippi river basin, toxic algal blooms kill millions of fish, shrimp, shellfish, and, almost certainly, thousands of marine mammals in the Gulf of Mexico every year. There are hundreds of these dead zones around the world’s oceans, caused by agribusiness and sewage runoff from the world’s largest cities. There are also garbage patches in the Pacific (actually diffuse swathes of ocean littered mainly by microplastics) comparable to the size of Mexico.

Meanwhile on land, we have lost half of our wildlife in the past 40 years. The implications are inconceivable and beyond words, and calls for global action on a coordinated scale beyond anything that has been seriously considered by the so-called political leaders of the “world community”. This will require an immediate mobilization of international resources (a Global Marshall plan, which will need trillions of dollars of aid redistributed to the developing nations over decades) to combat three main crises: global warming, habitat loss, and accelerating species extinction rates, all of which are interconnected.

All of this ecological destruction has been driven by America’s most popular exports: capitalism and imperialism. Eight individuals have as much wealth as 3.5 billion, with approximately 20 million worldwide at risk of starvation. This is not simply unfair: it is an immoral and indefensible state of affairs. It must be acknowledged by the general public that capitalism, buttressed by the propaganda of “liberal democracy” in the West, uses moral relativism as its framework. The externalities of a pillaged, ravaged planet, billions in poverty, and diminished resource base are not taken into account by mainstream economics. If rare earth minerals and metals were properly accounted for, a car would likely cost six figures, and a computer five figures. This would be an unobtainable and untenable situation for the average middle-class American, as only the rich could afford such luxuries, and thus, the majoritarian tyranny of our narcissistic and ahistorical culture continues.

There are half-baked refutations which reactionaries trot out to defend US hegemony, but do not carry much weight: other nations besides the US are consumerists and warlike as well, the socialist nations of the Eastern bloc had horrendous environmental records, China and Russia are also imperialistic and environmentally deranged, etc.

All of these arguments have grains of truth, but they elide the greater picture: America drives the global economy and holds it hostage at the same time, continually punishing vassals who defy it and using the World Bank and IMF as economic vampires, sucking continents dry through crushing debts, privatizations, austerity measures, as well as using diplomatic blackmail, covert espionage, and proxy death squads. Three of the most illuminating works in this realm are Naomi Klein’s Shock Doctrine, Michel Chossudovsky’s The Globalization of Poverty, and John Perkin’s Confessions of an Economic Hitman.

Examples from Political Philosophy

Thus the US certainly stands out as an “exceptional” nation, pillaging the Earth and forcing other countries to do so, so as to forestall economic depression and stave off extreme poverty in the developing nation-states which must compete or die. Concomitant with this Western-led death-impulse is Agamben’s “state of exception”, where the citizen has been stripped of all notions of rights and justice in a permanent state of emergency. Under the Patriot Act and NDAA, any notion of due process has been shredded for US citizens, and of course the situation is beyond mad when considering the psychopathic torture carried out at Bagram AFB outside Kabul, Abu Ghraib, Guantanamo Bay, and the globe-spanning “rendition archipelago” which has to be assumed is still ongoing, despite Obama’s past-tense use of the phrase “we tortured some folks”, spoken back in 2014.

If the culmination of the totalitarian impulse is the gulag or concentration camp, the infernal apotheosis of education in the United States would have to be the School of the Americas, the US Army base in Georgia which was and still remains the paragon of higher learning for torturers, right-wing death squads, fascists juntas, and drug traffickers looking to make a mark in Latin America. The US exports death-education (practical skills for legions of buzz-cut military/ intelligence clones/clowns, not just theoretical book-learnin’) at an industrial scale, which led to hundreds of thousands of desaparicidos (the disappeared)  in the 1970s and 80s who were shot, hung, drowned, or thrown from planes throughout South and Central America.

Of course, if you want to peer into our dystopian future domestically, we will be experiencing more and more “blowback” from disaffected citizens and terrorists angered at our imperialism: look no further than the attack and reaction to the Boston bombing of 2013. Citizens of the greater Boston area were told to “shelter in place” and be on the lookout, creating a de-facto lockdown in the 10th largest metro area of our nation. The whole situation was Bradburyian (Bradburyesque?) and an out-of-control response to a few deaths that would barely cause a blink in terms of law-enforcement response for most parts of the world.

We are now faced with Bentham’s panopticon: an open air prison of a country where we work, shop, party to escape our drudgery and captivity, and go home to hide from the storms raging outside our doors. “Fun” is encouraged, but genuine fulfillment, spiritual and psychological health, are scorned. We are faced with a fascism that cannot be named as such, and rather than face the music, brave-hearted citizens, activists, and dissidents are faced with what Phil Rockstroh dubbed the “tyranny of amiability” when discussing issues that may cause anger, sadness, and discomfort. Personally, I have noticed this is particularly bad among the Baby Boomers, even those who’ve faced economic or personal hardships. Generally speaking, they are addicted to a cult of positivity, where any honest portrayal of our social and ecological crises is deemed “cynical” and “pessimistic”. GenXers and Millennials are not much better, with the latter crowd (my own age group) being much more amenable to socialist policies, at least. Yet there is, of course, a huge majority indulging in escapism, through our digital devices and social media: so much for a so-called “Christian nation”, where it is expressly pointed out to “put away childish things”.

We are told that the elites are continually “manufacturing consent” as Herman (RIP) and Chomsky pointed out, using Walter Lippmann’s phrase. Yet I believe it’s worth asking to what extent this applies: don’t most American consumers know and acknowledge there is “slavery stitched into the fabric of our clothes”, as Brett Dennen pointed out? We know child slave labor in the Congo provides the coltan for our cell phones, yet we do nothing. False consciousness and false needs only explain so much: many Americans seem to relish their place in the hierarchy of the global economy, which necessarily involves exploiting the proletariat in far-off countries. Apathy and lack of empathy seem to be fundamental features at play here. While we may be in an “inverted totalitarian” system, it is by and large one of our own acquiescence.

What does this tell us? For one thing, it seems to indicate that this academic terminology does not viscerally describe what is going on here: in blunter vocabulary, a brutal campaign of dehumanization, mind-control, and brainwashing of the public has been ongoing for centuries, led by the Western imperial nations.

What is needed, then, is a form of “cognitive mapping” as Jameson spelled it out. Part of this involves sketching the psychogeography of the cityscape that the Situationists had in mind. Another avenue pertains to anyone who has taken a cross-country road trip in the US, or visited a drug-infested rust belt town, or dilapidated urban area: the endless monotony of the same crappy chain restaurants, strip-malls, and convenience stores, and documenting the utter alienation from a sense of place and time that results.

The sense of transience and utter meaninglessness of living under corporate American control can be overwhelming at times. There is a “need for roots”, and if our system does not provide it, our collective culture must be reoriented or undergo a revolution, as Simone Weil wrote:

“There are collectivities which, instead of serving as food, do just the opposite: they devour souls. In such cases, the social body is diseased, and the first duty is to attempt a cure; in certain circumstances, it may be necessary to have recourse to surgical methods.”

This feeling of a being a consumer, floating above the world but never really grasping it, induces a sense of vertigo. Christy Rogers is on point when she writes that: “This is the capitalist utopia: the absolute antithesis of home.”  Economic precarity is omnipresent, leading to severe stress in the poor and working classes, resulting in anomie and a rise in various criminal behaviors, as explained by Robert Merton’s Strain Theory. Peter McLaren (giant of critical pedagogy along with Freire and Giroux) and Ramin Farahmandpur write of the “Vertigo of Global Capitalism”, and Jock Young writes of this feeling as well:

“Vertigo is the malaise of late modernity: a sense of insecurity of insubstantiality, and of uncertainty, a whiff of chaos and a fear of falling. The signs of giddiness, of unsteadiness, are everywhere…”

I believe this explains the illogic behind the comments of scientific experts like Stephen Hawking and Elon Musk: they feel the vertigo, realize the unstable height our civilization has reached, and yet their answer is based out of fear: to travel to other planets and solar systems rather than cleaning up our own home.

Towards a New Science: Holism and Convergence

Mapping our natural, local environment is of vital importance. The best model I can give to you all is the “Where You At?” quiz, which asks the reader to investigate bioregionalism, including your local soil, farming methods, geology, climate, local flora and fauna, and more. I first came across the quiz in Carolyn Merchant’s Radical Ecology: The Search for a Livable World, which I recommend for everyone.

The return to sustainable, organic agriculture, cooperatively owned, has to be rapidly increased, starting yesterday. Pesticide use from glyphosate (Round-Up) and atrazine are making our entire planet a toxic environment, with cancer and chronic health conditions rising in the general population. We are still dealing with the depravations of past generations, as well. Myself and others have postulated that millions have and continue to die early from the atmospheric nuclear testing of the 50s and 60s; for me, this was confirmed as true when a top former scientist in the NIH agreed with me in private conversation.

Only a rationally planned and ecologically-aware system, locally organized and at the same time globally integrated, can solve our crises. This will require fostering an internationalist outlook: we are interconnected with human societies worldwide, and as Western nations exploit the Global South, economies are destroyed, the Earth degraded, and millions of innocents suffer and die from preventable illness and climate and ecologically-related catastrophes each year. To anesthetize the masses in the West, pharmaceutical companies will attempt to market more and more painkillers and psychotropic pills to create an ever more docile, idiotic, and ill society.

People of color continue to suffer the most. As this brilliant study tragically shows, psychological and social stressors among minorities and environmental exposures to toxic and carcinogenic pollutants have a negatively synergistic effect on minority communities, leading to cascades of disease and epidemics of suffering. Unsafe industries are and were zoned irrationally or de-facto illegally in inner cities, with housing projects and low-income areas forced to suffer the consequences.

Albert Einstein made a terrific explanation for scientific and democratic planning of society in his essay “Why Socialism?”. It should be noted that if past political and business leaders in the mid-twentieth century would not listen to the greatest scientist of their time, there is no reason why today citizens should ask, on bent knee, to try and hold power accountable simply using rational arguments. A peaceful revolution must be stoked among the populace in the West.

Obsessing over the big names in science sometimes obscures the lesser-known greats: one of my personal favorite trail-blazers was Lynn Margulis, creator and popularizer of the endosymbiotic theory (in spite of the paternalistic douchebaggery and resistance from her colleagues), which postulates that bacteria merged with the precursors of animal and plant cells (eukaryotes) in a mutually beneficial way. This applies also at the extra-cellular level (symbiosis and reciprocal altruism) and a few popular examples are lichen, corals, clownfish and sea anemone, and many species of sharks and cleaner fish. Interconnectedness and cooperation, not just random mutations, are the drivers of evolution and sustain the material existence of myriad species. We are not exempt from this rule of nature, and we call learn to model societies via biomimicry, to create a regenerative, not degrading, culture.

Today, the natural sciences are so complex that it is impossible to be at the cutting-edge of research with a narrow specialty in one field: microbiologists are in constant collaboration with geneticists who integrate advancements with biochemists, and botanists must rely on help from mycologists when examining soil ecology. E.O. Wilson explains this much better than I could, and foresees the rise of a sort of unified theory of the social sciences in his book Consilience: The Unity of Knowledge. I think Convergence Theory has a better ring to it. As Wilson says, ethics is everything, and ecology is the keystone science which explains the interconnectedness of all things, which was obvious to all ancient societies and the Earth-centered indigenous ones of today: a world culture steeped in ecological ethics is our only chance for survival.

Cooperation, reciprocation, and kindness towards strangers were the rule for 99.9% of human existence. As Pulitzer-prize nominated author Barry Brown explains in his book Humanity: The World Before Religion, War & Inequality, complex trade routes of our common ancestors existed 400,000 years ago on the east coast of Africa, and there are no records or archaeological evidence of large-scale warfare before 4000 BCE. Human society was almost totally peaceful and egalitarian throughout history.

Many other great thinkers have called for a return to harmonious and peaceful existence: Fritjof Capra, E.F. Schumacher, and James Lovelock come to mind. Yet what these authors point out is antithetical in one important sense to the mass of Westerners: advocating for de-growth, followed by a rationally, planned, sustainable, steady-state economy which distributes aid internationally based on need.

Thus the mainstream Left (we need a living wage!) and mainstream Right (bring back the manufacturing jobs!) are both deluded: our economic system is suicidal for the planet and our own species in the long term. As long as the masses cry out in favor of short-term economic growth instead of the need for generational rational planning of society, neoliberal hegemony will continue.

Decentralization and direct democracy are key here, although a hierarchy of scientists must be able to inform the public through deliberative councils, spreading environmental information as it evolves, explaining the consequences in layman’s terms. Thus we avoid the issue of false balance, where the media provides “equal space” to sides of issues like global warming, where an IPCC scientist countered with an oil executive or lobbyist in a debate for “fair and balanced” reporting.

Further, a Green constitution must be put in place as a safeguard against majoritarian voting which threaten the environment. This is called the precautionary principle, totally needed in any Green society. The conversion to a vegetarian based diet, and the voluntary depopulation of overcrowded parts of the planet through a campaign of women’s education, gender and racial equality, free contraceptives, and monetary incentives is needed to lower the strain on the Earth’s resources. Gender equality is a pillar of the Green agenda, and rules should be in place to provide half of senior government positions to women, which would immediately create a more peaceful, egalitarian, and environmental-friendly community of nations.

Then there are issues of labor and social participation. There is the idea that a Universal Basic Income will solve all our problems, which is a fallacy. I’m overall in favor of a UBI, but there are limitations here which must be discussed, especially considering elites like Elon Musk and Mark Zuckerberg are coming out in favor of UBI.

Although it may seem like a pipe-dream today, it’s my opinion that the “left-wing” (say, Sanders/Warren) of the Democratic Party could one day promote policies such as the UBI to dismantle what remains of the welfare state. It’s also possible that more carrots will be introduced down the line such as healthcare for all, free college, and an end to student debt. The catch is that it will be a bribe to promote stability domestically, while meanwhile the American Empire will march on overseas, continuing to use economic leverage to exploit the Global South, and also deploying military force with drones and special forces to continue to destabilize entire regions and displace millions.

Also, I am wary of any imagined utopian society based on UBI which is fully-automated, the “Star Trek socialism” which I believe many Lefties secretly pine for. Let me be frank: I am by no means anti-progress: science and technology have their place if managed properly outside of a capitalist framework. Yet, I believe this must be stated clearly: I value manual and mental labor that informs, inspires, and feeds the community as sacred work. I don’t want to live in a society where rooftop solar panels power our hydroponic veggies grown in factory warehouses, or synthetic meat in our Petri dishes in labs, while we push buttons.

I am not entirely against this turn towards an automated economy, but I think there are limitations here in which the techno-futurists are not accounting for: namely, more worker alienation as our machines widen the gap between nature and ourselves, breeding further specialization and vertical hierarchical civic relations, which are inherently damaging to the social fabric.

Chaos Politics and a Viable Alternative

Finally, after hundreds of years of capitalism and colonialism, we’ve arrived at the great unraveling. As István Mészáros brilliantly explained, “Capital’s Historic Circle is Closing”. He writes that, our “sustainable alternative can only be a radically different social metabolic order” and correctly notes that “the requirements of sustainability imply a societal reproductive order with its consciously articulated-autonomously planned and exercised-mode of decision making”. This will require, for him, “the total eradication of the Leviathan state”.

This will mean the breakup of the USA, which of course makes many people extremely uncomfortable. Yet America is a historical aberration: land stolen from Native Americans, an early textile economy based on chattel slavery, global imperial wars, one hundred years of segregation, structural racism against people of color including a prison-industrial complex and blighted inner cities, etc. There are good reasons that, due to its internal contradictions, in a generation or two the US could go the way of the USSR or Yugoslavia, or face a crippling recession spanning decades which would reduce the vast majority of the population to increasing economic precarity.

In the event we seriously consider reorienting our culture, social justice could likely require some sort of framework of law for the return of Native lands to form their own countries or autonomous regions. Reparations and redistribution of wealth are vital, as studies have shown that white households have total assets ten or more times the amount of African-American and Hispanic families.

Where’s the money to pay for all this? There is about 32 trillion dollars stashed by the super-rich is offshore bank accounts. Just a fraction of this amount, distributed worldwide, could solve world hunger, homelessness, poverty, preventable disease, and provide a 100% renewable energy grid for the globe if properly managed. However, if this is not done, the super-rich will soon own everything, and it’s quite possible in the coming decades that significant parts of the globe could ignite into Hobbesian anarchy due to lack of food, access to clean water, and infrastructural damage due to deadly weather and global warming-driven events.

Collapse has happened many times in great civilizations, and the masses had no idea what was coming, doing little to prepare, as academics like Tainter and Diamond have explained. Through systems theory, the best scientists have explained time and time again that our world is entering a period of crisis never seen before. Politically, you can see this chaos emerging, personified in leaders like nationalist neo/proto-fascists such as Trump, Le Pen, Erdogan, Putin, Xi, Modi.

Consider Trump: many adjectives come to mind such as buffoon, clown, con-man. Yet what come to mind for me are the chthonic, atavistic impulses he embodies. This is a dark ages brand of politics.

Luckily, there may be glimmers of hope in the chaos politics Trump encourages. Thankfully, he does not seem to have any hard ideology, but is rather an opportunist, largely concerned with his petit-bourgeois hotel and real estate empire. Embodying a more venal form of capital in these very weird times, he along with his far-right brethren nonetheless around the world are forming what in chaos theory is known as a “strange attractor”: a basin (swamp pit might be the more appropriate term for these thugs) in which all points in the system of global capital are revolving in multiple dimensions. Eventually, in many of these non-linear mathematical models, bifurcations occur in the system: in a political system where “all politics is populist” as Mouffe might say, new alternatives to the system spring into existence, personified by Trump and Sanders, Corbyn and Farage, Melenchon and Le Pen.

Amazingly, non-linear dynamics in physics and biochemistry result in a higher state of order: this is how life emerged from the pre-biotic soup of fatty membranes, nucleotides, and proto-amino acids of the ancient Earth billions of years ago. In the same way, our highly complex social system allows for the possibility of seemingly disparate and splintered citizen movements, non-governmental organizations, and non-profit cooperatives to coalesce and resist.

We must combat the irrationality and “higher immorality” of the elites (Mills) by eliminating their hegemony in the areas of media, the military, and the corporate world. This won’t be accomplished by top-down government, even by well-meaning figures such as Corbyn or Sanders, who offer little fare in the realm of the anti-imperialist struggle worldwide.

Spiritual and psychological awakening among the public must be stoked by civil society in a grassroots manner: the cults of celebrity and social-media obsessions must be called out as superficial substitutes of an atomized culture, not a liberating digital space. Mindfulness and discernment must begin in early education, and a worthy model for personal reflection and social transformation is the Contemplative Mind Tree, which explores the means for actualization individually and collectively as well as the commonalities of seemingly different spiritual and cultural movements.

Necessarily, this will require disentangling from the virtual world of our screens, portals into an unreality which commodifies social alienation, fetishisizes technology, and relies on a grid powered by fossil fuels. This will mean using technology and money as means to the ends of living a meaningful life, not as ends in themselves. Nature must be defended, and regarded as having intrinsic value, not exploited for the false needs of global capitalism. Internationalism, solidarity, and reconciliation and cooperation between nations must be fostered in the public sphere via constructive debate and by progressive media dialogue.

We are a long way from this vision, and things will most likely get worse before they get better. In this period of transition, Westerners should be prodded to examine their priorities and basically accept a program of voluntary poverty regarding our extravagantly wasteful material possessions and fossil fuel use to help redistribute aid and resources to the Global South. If this were to happen, in the process, our lives would get qualitatively healthier, deeper, richer and fuller of meaning as the ethics of charity, reciprocity, and sustainability nourish our minds, bodies, and souls.

The longer we wait, the worse things are going to get, especially in terms of future effects from global warming. Westerners must overcome our apathy, renounce our privileged position in transnational capitalism, get out in the streets, use our power in numbers, and form a social movement centered on internationalism, radical democracy, gender and racial equality, and social and environmental justice.