Consciousness and conscience atrophied (Yurugu series #3)

The Yurugu blog series attempts to uncover some of the myths the dominant culture is based upon. As we have a hard time seeing the things we take for granted the view from outside, through the eyes of a different culture, may help with discovering our biases and enable us to act more consciously.
Marimba Ani, the author of the book “Yurugu: An African-centered critique of European cultural thought and behavior”, is not involved in putting up the series and does not necessarily agree to its contents. The series is also not meant to present the book’s central thesis, or to agree one-hundred percent with it; rather the blogs are inspired by the deep thoughts Marimba Ani has put forward, and offer some of them for consideration.

[previous article]

With technology, we have developed massive power that can be used for better or for worse. However, our consciousness, and our conscience – what the Brazilian educator Paulo Freire called “conscientisation” – has not kept pace with invention.

This has left us utterly exposed to the blandishments of marketing. Exposed to what might be thought of as “Microsoft security vulnerabilities” within the human psyche.

– (Alastair McIntosh: Extinction Rebellion – a ‘joyous call’, in: The Ecologist, 18.12.2018)

Marimba Ani, from World Afropedia (cc by-nc-sa 3.0)

Shaped by the utterings of my teacher back in 7th grade religious education, something like McIntosh’s view has been my conviction until only recently. I’m not quite clear on when the change of perspective happened. I only know when it came to the forefront, with a bang: when I read the above article. Suddenly I thought, this is a damn myth, harping on the idea that, basically, our techno-scientific culture was a natural development, and that the artifacts created and the concepts adopted had no inherent value, and so could be used for better or worse. When we perceive a lack of consciousness and conscience, i.e., spirit and morality, that lack is more or less a result of our focus having been busy with inventing – so they think.

Nothing could be farther from truth.

To be sure, our focus is locked onto the rational perspective; both culturally and individually we are heavily distracted, in a multitude of ways, by a technically mediated reality. But this is by no means a casual effect, or a condition easily remedied by putting more emphasis on “consciousness and conscience;” regardless of what those words mean. Rather, it is the consequence of a decision made long ago: the decision to see the world from a distinct, discrete and separate human point of view. Marimba Ani writes,

Abstract categories of thought, conceptual absolutes, the syntax of universalism become the means by which they are able to achieve the illusion of transcendence. But the culture forecloses on the consequences of faith and love, while inhibiting their precondition; i.e., spirituality. The universe loses its richness as it is transformed into lifeless matter; the supernatural is reduced to the “natural,” which means to them, the merely biological or physical. Consequently time can only be lineal; space, three-dimensional; and material causality, the ultimate reality. In European religious thought the human and the divine are hopelessly split; there is no sacred ground on which they meet. In such a setting, the exaggerated material priorities of the culture are simply a result of the praxis of its participants, of the limiting realities offered by the culture. The resultant materialism further despiritualizes the culture. So the circle is joined; and European culture gives the appearance of being a self-perpetuating system. (Marimba Ani: Yurugu. An African-centered critique of European cultural thought and behavior, 1994, p556f)

Western science and technology, like all of Western civilization, including its philosophy and religion, are incompatible with what Alastair McIntosh summed up under “consciousness and conscience.” If we define our world in rational, material, and utilitarian terms, what is the neglected consciousness part supposed to consist of? The irrational? The immaterial? The useless?
I would very much think so. Rational, material, use-oriented spirituality, friendship, emotion etc are contradictions in terms; I also don’t see how they could improve on the unfortunate situation of having overemphasized the mechanistic worldview – especially its scientific and technological manifestations – for five centuries, now amending them with even more rationalized parts of a reality that is fundamentally immaterial. To Marimba Ani, our worldview precludes all of that; she denies that we could achieve a true morality based on European tradition:

A rationalistic ethic, accompanied by an isolating concept of self is, in the context of majority cultural [ie. non-European] philosophies, diametrically opposed to that which is moral, as “morality” – the proper attitude and behavior towards others – is based on love or identification, which necessitates a “joining with other.” This “union” is a spiritual rather than a rationalistic phenomenon and cannot be achieved by an act of “reason” (conceived as abstracted from “emotion”). It is a repudiation of the idea of “objectification.” (Yurugu, p390)

Consequently, what I receive when I point out the dilemma as described above is stonewalling and utter rejection. The “religious,” as the rational minds of our days choose to call every notion immaterial, to them, is a non-negotiable no-go area, and so they continue their search for rational solutions to and technological salvation from the self-inflicted wound of disconnectedness, which we treat with haemostatic agents while continuing to stab ourselves. Our technological gadgets are like the blood money Judas has received for turning his back on the Divine. It didn’t end well for him, and it certainly won’t for us.

[next article in the series]

Dr Marimba Ani talking about the Afrikan Worldview and Conceptualization:

The Yoga of Reconnection

This is the transcript of my second interview with Wolfgang Werminghausen, for his podcast Faster Than Expected, episode 20, which has been published last night. Smaller corrections have been made to clarify the core message and to give a more pleasant reading.
Originally, the conversation was supposed to happen as part of the 19th FTE podcast with Kevin Hester co-hosting but was postponed due to technical problems.
FTE: I want to talk with Jürgen about living with animals. Since some years Jürgen is living in India in the small town Auroville. There he is working as a farmer and librarian. We had a talk in the 16th episode of the Faster Than Expected podcast.
How does working as a farmer and living with goats and other animals change your life?
Me: Hi Wolfgang, thanks for the opportunity to throw a few words into the conversation. I really appreciate that.
I’d like to add that it’s an organic farm within a spiritual commune, which is not at all comparable to industrial agriculture. I think that organic farming and industrial agriculture are actually two very different activities that only can be seen on the same level if you think both of them are about keeping animals or planting food crops. Apart from that, they got nothing in common. Our animals are part of the family, which means we have a symbiotic relationship, not the kind of exploit-then-throw away situation of a typical cowcentration camp.
On a physical level my work is of course completely different from anything I ever did within my life as a wage slave or as a self-employed retailer. It sort of reconnected me with the realm of true life, basic needs, eye-to-eye interaction and so on; these elements in our lives have been largely lost. I can say that because I am currently going through the experience of regaining them, finding them again in my life, and finding a place for them in my life.
The work takes some discipline, the kind I expect Kevin to know closely, because as much as you sometimes would like to leave the boat – to jump ship – you can’t. Kevin has physical barriers in the way; there is a vast ocean all around, and I have emotional barriers which I cannot cross.
FTE: Like a lifeboat.
Me: Yes. You got to be there, day by day, event by event, whatever happens. It’s three o’clock in the night and I hear some of the animals shouting in some sort of distress, eg. there is a predator in the cage or someone stepped on their toe. Whatever it is, I go there and look. I can’t say, “It’s night time, I want to sleep and my working hours are long past.”
And it’s a very direct thing: There is no space for electronic gadgets, or complex ideas. Another element that is also important from that perspective is: We use to throw money at a problem, like, something is missing and you go into the shop to buy what we need. That’s not possible in this case. You can’t throw money at a problem an animal has, or at a problem you have with an animal, and make the animal behave as you want it to. Meeting their needs, that’stheir currency, and to become aware of what the need of the moment might be I have to be with them, meaning, I have to be with them very often, repeatedly, and also mentally I have to be prepared to be present with them to understand what’s up. By that practice I learn their expressions, the signing, the body language, and communicate with them. Though it’s not like the twitch of one eye means the word so-and-so, and the blinking of the other eye means, I’m hungry. It’s not as direct as human language, rather some intuitive kind of communication. It’s not coherently the same all the time. The same sign may mean something different in a different context. Understanding is a matter of intuition, I think. By being together with the animals they learn what I am up to. Do I understand them? Am I ready to meet their need? Or am I rejecting it?
I am entering into a mutual relationship with them which means, I acknowledge them as people, as characters, as unique personalities. It’s not all that complicated and you could compare it to instances when people understand each other without words. Everybody has them. You have a friend, a partner… you don’t need to speak but you know what the other person is thinking or what they want to do. Like in a good rock band, the guitarist and the drummer know exactly their timing. We like to refer to this as „magic moments“, but that’s really just because spoken and written language has so removed us from our original state of consciousness and from the things that truly matter. Ok, in a way it’s “magic” because it’s not rational, but it’s not special in the sense of being a rare thing. You could have it every day.
So I highly recommend people to consciously enter into close relationships with someone whose psyche is not fucked up by civilized thinking and by thinking in linguistic terms. We find those very rarely. When are you able to get in contact with a wild person – with a tribal human? It’s hard to find them anywhere. So the only people left that are sort of unspoilt are animals who are available to us for that purpose.
If you let yourself – just for a minute – feel the sorrows of another being you get an understanding of the heaviness of the burden that’s hanging from the world’s neck, this civilized madness which is to me a mental disorder, a derangement even. I don’t know how else to get rid of this. It’s something no shrink can ever heal. To me, the way out of this madness is to reconnect through beings that are less impaired by it.
The fate of the biosphere is depending on us because we are the dominant species – or rather, the dominant culture, because it’s not humans as such, it’s our culture, civilization, that’s fucking up the planet, and therefore we do have a responsibility for the wellbeing of everyone else: plants, animals, ourselves of course, for the pain, the suffering, and the survival of everyone else in this world, just like we do have a responsibility for our children and our pets, or to phrase it in another way, we have a responsibility for the captive children and the animals that we domesticate for civilized use; that’s what we do to our own species even.
FTE: Thank you very much for your touching and impressive words. In Western industrial agriculture animals are a product kind of thing. Is there a different way to view animals in India?
Blister beetle devouring an ocra flower
Me: Yes, certainly. There is this funny story told by Arnold Stadler, about a calves extermination program that an agricultural minister of the German Green party has set up to curb an outbreak of BSE. I think it happened in 2001, I’m not sure. 400 000 cow babies were to be culled, meaning, killed for health issues; potential health issues even, to stop an epidemic, and most of those cow babies were not actually sick. In India, there were people and organizations who thought about how to save those animals from their pointless death. Like there is civil war in some foreign country and we think about how we could help these people. The Indians were thinking about how to help these animals that we were mindlessly killing.
To understand the Indian way of seeing animals one may look into Karma. Karma means that the depth of your insights gained throughout your lifetime and the extent at which you are putting those into practice define the situation into which you are going to be reborn. For Indians, life does not end with death; it doesn’t start with birth either. It’s an endless cycle in which we come back again and again, and that can be as a demon, a god, an animal of some kind, or as a human.
That means that animals are regarded as relatives. It expresses in language, when, in Tamil, we call a young female animal ‘paapa’, younger sister and a young male animal ‘thambi’, younger brother.
Indian philosophy has it that physical pain is a normal, natural phenomenon. Our nerve endings help us sense the world, see the world, hear the world. The same nerve that can feel the texture of a book or a peace of clothing can also feel pain which is just an increase in intensity of the same impression. Pain happens to everyone and it cannot be avoided. So it does not matter much if we beat a cow or keep a calf from having its milk and make it feel hungry, because this pain is a natural thing. Our duty in our karma as living beings is to understand this and to surrender to the necessity of pain. To understand this necessity and surrender to it means that you do your yoga.
If we don’t do our yoga, if we don’t understand, we suffer psychologically. Suffering and pain are different. The suffering is in your own responsibility. You cannot avoid pain but you can avoid suffering by understanding the necessity of pain. And as long as we suffer we cannot leave the wheel of rebirth. We are caught in the world of pain.
But as all life is also yoga, ie. the search for the Divine, Ultimate Consciousness, God – however you want to call it – and therefore we must not interrupt this search by cutting a life short. Sure, you can do it anyway but it has an impact on your karma. That’s why people on one hand have no problem with heavily beating a cow while on the other hand making efforts to saving its life, no matter how miserable that life is.
[To repeat a story given in my last blog here:] Just a few days ago I came to the house of my Tamil sister where two hibiscus bushes are standing in front of the door which were a gift from one of our friends. The flowers were full of blister beetles which were eating the flowers. I said, “Look!” by just pointing at them. She replied: “What shall I do? They are hungry and they need to eat. We can’t just go around and kill everyone.” This illustrates their view on animals, encompassing both the domestic and the wild animals. This is of course going away the more India gets industrialized but it is still present within the countryfolk.
FTE: I see. We can learn very much from the Indian attitude towards animals and towards life. Thanks for your insightful words and the metaphors; now I imagine you with a goat rock band in a lifeboat[both chuckle]with your brothers and sisters. Thank you very much for this talk.

Me: Thank you for having me on the show!

P.S.
Karma is, of course, a way more complex topic than described here, and the ramifications of inflicting pain and causing sufferings on others must not be neglected, but killing weighs heavy on the karmic balance sheet.
With all the generalizations made here, I must amend that, for anything you may say about India, the exact opposite is true as well. Its culture is enormously rich and diverse; as a civilization, it is almost as old as the Western cultural lineage. Indians’ basic assumptions on the nature of existence and therefore on the proper way of treating the living planet, as fundamentally different as they are from Western views, are certainly not perfect but at least they keep the door open for each individual life to improve its situation. With the influx of Western ideas and technologies, though, this culture is developing into one of the most explosive population bombs the world has seen.
 
 Sheila Chandra: Lament of McCrimmon/Song of the Banshee

Out of proportion

Ivan Illich, in his 1994 Schumacher lecture on the wisdom of Austrian economist philosopher Leopold Kohr, said,
“Kohr was an eminently unassuming man. I would even go so far as to say that he was radically humble, and this aspect of his thought and character tends to disqualify him from inclusion in textbooks. It may also have contributed to the fact that so few have grasped the core of his argument: the prominence he gives to proportionality […] But not many of those who applauded him understood the depth of his opposition to current axiomatic certainties […] Diffidently, he asks you to step outside of what passes for commonly accepted perception […] To consider what is appropriate or fitting in a certain place leads one directly into reflection on beauty and goodness. The truth of one’s resultant judgment will be primarily moral, not economic.”
Attempt to think in the way Kohr depicts Ancient and Mediaeval perception. What may seem like a minor difference or outdated view changes the whole idea of how the world works, what is beautiful, or just, or real, or necessary. Through comparison you can then use this knowledge to better understand the dominant worldview and to develop a different culture.
Kohr’s contribution is to be found in his social morphology, says Illich. There, two key words reveal his thought: proportionality or, more precisely, the appropriateness of a relationship. The second is “certain,” as when one says, “in a certain way.” Taking both “appropriate” and a “certain place” together allows Kohr to see the human social condition as that ever unique and boundary-making limit within which each community can engage in discussion about what oughtto be allowed and what ought to be excluded.
This discussion happens within families, villages, towns, and regions, not nation states which are too large and heterogenous. Globalization in particular explodes any possible framework of appropriateness.
Each place has its own culture, and each culture has its own sense of proportions. We arrive at measures through following proportions. A simple example are the historically different lengths of one mile or one cubit which depended on the different proportions of the human body in different ethnicities.
Another example are the different dates for the start of the new year which most often depend on geographical locations and their specific seasons and crop cycles, but also their religious beliefs (14th April in Tamil culture, 11th September in Ethiopia,…)
This notion which has pervaded basically everything from music to cookery to politics to architecture to medicine became extinct through the rationalistic movement that started in the Renaissance. With the victory of Enlightenment in the 18th century it has been completely replaced by absolute sizes and values. Here lies the foundation of modern economics.

Modern economic assumptions based on absolute figures, once incorporated into one’s way of perceiving reality and constructing arguments, exclude ethical options whose object is the good, the harmoneous, the just.

Kohr’s point is that a good life is not to be found using absolute figures and values but through seeking appropriateness, ie. the right proportions, or the right relationship, and that this can happen only locally, or regionally at largest, because the definition of ethical values (or rather qualities) and their ranking may vary from culture to culture and from case to case.
Kohr knew that not any inclination but a certain awareness and feeling, a certain sensitivity to the appropriate, is the necessary condition of friendship. He knew that the historical loss of this knowledge fosters the emergence of social mutations that can be recognized now as monsters.

The Empire Express, 12 May 2017

Editorial

 

A lot of the material presented here may seem unpleasant to the unprepared eye. If you think so, there are two points to keep in mind.
First of all, that something looks unpleasant doesn’t mean we should look the other way. It is just one facet of things as they are. Yet those are some facets mainsteam media chooses to avoid or to make them appear less serious than they are. To achieve a more accurate picture of the world at large, though, these aspects need to come to one’s awareness. Those who prefer to consume standard news from abundant corporate or government sources – be free to switch programs.
Secondly, you may ask yourself why I chose to focus on those unpleasant aspects of reality. The answer is, that I prefer truth over propaganda, and that, by having a more accurate picture of the situation, I may respond more aptly. When we view information as merely ‘interesting’, ‘entertaining’, or ‘thrilling’, it becomes meaningless. Every event carries a lesson. It has something to tell about how well our actions are aligned with what-is. When our path is littered with suffering, conflict, catastrophe, and other unpleasant debris, it suggests that something doesn’t work in the way we see and handle things. This has collective aspects to it, but also carries lessons for the individual. When it seems like we are just little cogs in a giant machine who cannot change much, that is true, regarding the machine, yes; at the same time it is not true regarding the impact we can have on the origins of suffering, both materially and spiritually.
Those links which lead to the less unpleasant stories may help with understanding how that works.

Ongoing Assault

Recent news
Towards an ethics of permanenceNyla Coelho & Dr. M.G. Jackson, Ecologise, 20170510
The authors are “calling for a fundamental transformation of our perceptions of reality, and a befitting code of conduct to govern our relations with one another and with every other entity on earth.”
As we are today, we should consider ourselves to be ill; in dire need of healing. Our illness has been brought about by our many failures to act in accordance with the ethical imperatives of the core pattern of relationships underlying manifest phenomena. These failures are due to ignorance or inadvertence. Healing can occur if we endeavour to be mindful of the imperatives of the active causal agency that shapes and governs all beings and their activities, and act in accordance with it. This applies to our personal emotional and physical health, as well as to that of our families, our communities, our nations and the larger global community of which all these are parts. The cumulative effect of all our individual illnesses is an ailing planet.”
[The article is a collection of excerpts from the book Tending Our Land: A New Story, Earthcare books, Kolkata, 2016]

Science presents to us another positive feedback loop that drives global warming without human intervention:
Measurements of carbon dioxide levels taken from aircraft, satellites and on the ground show that the amount of CO2 emitted from Alaska’s frigid northern tundra increased by 70% between 1975 and 2015, in the period between October and December each year. […]

Whereas soils 40 years ago took about a month to completely freeze over, the process can now take three months or longer. In some places in the state, the soil is not freezing until January, particularly if there is a layer of insulating snow. The result is a huge and continuing expulsion of CO2 [not to talk of methane].

A lot of models were predicting this thawing would happen, but not for another 50 to 100 years.”

Big polluters are headed for Germany for UN climate talks – Nathalie Baptiste, Mother Jones, 20170504
How the latest United Nations Framework Convention on Climate Change (UNFCCC) comes into existence. It’s ok to feel a little bit disgusted.
Stark warning on health of oceans – Tim Radford, Climate News Network, 20170504
As the oceans heat up they take in more carbon dioxide, which means they become more acidic and less oxygenized – a threat to the marine food chain.
Crop failures in USA as a result of extreme weather events – Robin Westenra, Seemorerocks, 20170503
No one seems to be alarmed by the heat wave in India, not even the government of India. No one seems to be alarmed by the famines in Africa, except for the Africans. No one seems to be alarmed by crop failures in the US, except for the stock markets. It’s all just freakish events… yes?
The science of this article is based on the flawed IPCC/Paris figures (see my essay, 2°C to Midnight), but the message it carries is absolutely correct: “It’s a species-level emergency, but almost no one is actinglike it is.” And,“If we mean what we say, no more new fossil fuels, anywhere.”
Though that won’t be enough, as the already-developed resources carry us to 2,2°C (IPCC), or rather 6.5°C (Wasdell). Seriously.
The crazy scale of human carbon emission – Caleb A. Scharf, Scientific American, 20170426
Want some perspective on how much carbon dioxide human activity produces? Here it is.”
Careful, it’s getting graphic 😉
We can save life on Earth: study reveals how to stop mass extinction – Morgan Erickson-Davis, Truthout, 20170426
The deal is, to conserve around 50% of the planet’s land areas for proper functioning ecosystems – currently there are 15% under protection. ”Increasing protections and restoring degraded land would cost somewhere between $8 billion and $80 billion per year”, which is a joke compared to what is being spent on war. But then again, it is this greedy mindset of ours which drives us into war time and again that will keep us from doing it.
The deal reminds me a bit of historical divisions, say in Korea, where the opponents fear defeat and hastily agree to an armistice before it’s too late. Only that, this time, it might actually be so. It doesn’t ever work out, anyway. Look at Ethiopia/Eretria, or Israel/Palestine, or India/Pakistan, or Germany, or…
We will insist on fully transforming “our” part into the Anthroposphere, and we will have wars against the other part, for all the stupid reasons we have wars among human nations. First and foremost the capitalistic juggernaut is not going to stop the plundering of the world before it has felled and monetized the last tree on Earth. Meanwhile, experts are going to discuss which areas are worth protecting, or how this is going to effect the economy.
I don’t believe we see more than an ultra-shortterm result from such an endeavor. Humanity and nature are one. The insistence on a separation that has no reality anywhere else but in the mind can only lead to further crippling of both parts. Let’s overcome separation!
The upshot of the judges’ opinion? Monsanto has engaged in practices that have violated the basic human right to a healthy environment, the right to food, the right to health, and the right of scientists to freely conduct indispensable research.
The judges also called on international lawmakers to hold corporations like Monsanto accountable, to place human rights above the rights of corporations, and to ‘clearly assert the protection of the environment and establish the crime of ecocide’.”
A conversation with Helena Norberg-Hodge – Charles Eisenstein, A new and ancient story, 20170417
The author of ‘Sacred Economics‘ and the author of ‘Distant Futures: Learning from Ladakh’ have a dialogue on the reductionist assumptions regarding climate change and how to “attack” it, on localization as a means of healing wounds of all kinds, and how huddling together in ever larger numbers is a main driver to the convergence of crises this civilization faces today. They talk about cities, their functioning and the ramifications of their growth. What impresses me time and again about Charles is his ability to connect dots from very different areas in order to show the larger picture.
In the present day, the biomass of the entire human race is approximately equal to 300 million tonnes. This is more than double that of all large terrestrial vertebrates that lived on Earth prior to human civilization, and an entire order of magnitude greater than that of all vertebrates currently living in the wild. At 30.11 trillion tonnes, the size of the technosphere is five orders of magnitude greater than even that. It is the equivalent of every single square metre of Earth’s surface being covered with nearly 50kg of matter.”
According to Aspen, the total Mass of carbon in the whole biosphere is about 1 to 4 trillion tons. The comparison to our own collective weight shows that humanity is literally eating up the living planet as it develops its realm and grows in numbers.
I disagree with every single point made in this video, as far as those points are meant to discredit the ability of self-acclaimed and alleged ‘doomers’ in general and a certain professor emeritus in special. With his kitchen psychoanalysis Paul, who has made himself a name as a climate system scientist and proponent of geo-engineering, falls into the same traps he believes others have become victims of. Rather than refuting point by point, however, may I emphasize that Paul touches on something that is of relevance to every activist: the danger of getting hysterical about the news, of overrating single events, and of identifying with a specific interpretation of the facts. We need to be aware of the larger picture, and we need to check our facts in the light of new information and different opinions. Because we might be wrong. In the end, all predictions of the future are inaccurate projections. So… pass on the popcorn and relax 🙂

Pearls Before Swine

A collection of older articles that – obviously – didn’t change the world.
The only way I can honor Earth Day is to grieve all that has been lost, and to refuse to participate in the ongoing destruction.”
8 widespread but deadly eco-myths – Michael Thomas, Exposing the Truth, 20140821
Nice to have all this pointed out in a tidy fashion. People, in their human bubble, too easily forget that money, science, or ingenuity cannot bring back lost lives.
Recommended article, both as an introduction into the madness of our culture, and as a call for resistance. Hedges shows how the story of Captain Ahab, the main character of Moby Dick, is emblematic of what our culture is doing to the planet today. “The novel is the chronicle of the last days of any civilization,”he writes, because “Complex civilizations have a bad habit of ultimately destroying themselves […]
The difference this time is that when we go down the whole planet will go with us. There will, with this final collapse, be no new lands left to exploit, no new civilizations to conquer, no new peoples to subjugate. The long struggle between the human species and the earth will conclude with the remnants of the human species learning a painful lesson about unrestrained greed, hubris and idolatry.”
Ronald Wright once pointed out that our neolithic ancestors, as well, have been facing a fundamental change that required major changes in how people lived. Mankind, after having hunted every large species into extinction, parted into two directions; those who turned into tribal caretakers of the land, and those who continued as farmers and civilization founders; those who got the lesson and those who didn’t. It remains doubtful whether the latter will get it this time around, because “We believe, because we have externalized evil, that we can purify the earth. And we are blind to the evil within us.” Hedges.
On the positive side, he says, “we only need 1 to 5 percent of the population actively working for the overthrow of a system, history has shown, to bring down even the most ruthless totalitarian structures.”
Yet the stakes are high, especially for those bound to the machine who see clearer than others. In the face of a conflict of interest, “moral cowardice turns us into hostages.”
To emotionally accept impending disaster, to attain the gut-level understanding that the power elite will not respond rationally to the devastation of the ecosystem, is as difficult to accept as our own mortality. The most daunting existential struggle of our time is to ingest this awful truth—intellectually and emotionally—and rise up to resist the forces that are destroying us.”
AMEN!
Human extinction without a squeak? – Michael Thomas, Exposing the Truth, 20130407
The question why “no one” is taking the impending collapse of global ecosystems serious is being asked again and again. This article provides an answer from an emergency helper’s point of view.
The paper discusses the techniques of how alternate ways of acquiring knowledge are systematically getting eradicated through scientific discourse. See also my previous article, Cognitive Justice: Science and the Sacred.
A short history of progress – Ronald Wright, 2004
Wright argues that civilizations usually end up in a development trap. Technological items that seem beneficial in the beginning become staples before a society slips into addiction. What looks like a stairway to heaven is actually a highway to hell. The author describes the demise of some historical civilizations, analyzing which of their cornerstones gave way and made it collapse. For example,
We might think that in such a limited place [Easter Island], where, from the height of Terevaka, islanders could survey their whole world at a glance, steps would have been taken to halt the cutting, to protect the saplings, to replant. We might think that as trees became scarce, the erection of statues would have been curtailed, and timber reserved for essential purposes such as boatbuilding and roofing. But that is not what happened. The people who felled the last tree could see it was the last, could know with complete certainty that there would never be another. And they felled it anyway.”
There must be reasons why we do not react appropriately. One of them might be that,
We are running 21st-century software on hardware last upgraded 50,000 years ago or more. This may explain quite a lot of what we see in the news.”
Wright also describes the fall of Sumer and Rome, and briefly compares them to the cases of China, Greece, and Egypt. All this does of course have a meaning for our own situation in which we have reached the peak production of our main energy source at a time when environmental breakdown is well underway. When a civilization reaches the limits to growth it needs to acknowledge them or perish. It’s not like there were no precedences like the Maya, whom we can learn from. And what did the Maya do?
As the crisis gathered, the response of the [Maya] rulers was not to seek a new course, to cut back on royal and military expenditures, to put effort into land reclamation …, or to encourage birth control… No, they dug in their heels and carried on doing what they had always done, only more so. Their solution was higher pyramids, more power to the kings, harder work for the masses, more foreign wars … the Maya elite [was]squeezing the last drops of profit from nature and humanity.”
Doesn’t it sound awfully familiar to you? Does it make you feel like you want to smash the pathetic system and start all over again? Beware!
There is no going back without catastrophe. Those who don’t like civilization, and can’t wait for it to fall on its arrogant face, should keep in mind that there is no other way to support humanity in anything like our present numbers or estate.”
And maybe there is no other way left to go but to reduce the numbers and estate. Population and property were the main physical drivers of all civilizations – and their eventual unraveling. I know that our Empire, just like the Maya kings, is not willing to go slower, not to speak of decreasing its size. It should have taken steps four decades ago at latest. The end of the road has been reached. The current generation may experience the expected outcome of our civilization’s project of conquering the world.
The lesson I read in the past is this: that the health of land and water — and of woods, which are the keepers of water — can be the only lasting basis for any civilization’s survival and success.”
[The above link leads to a file containing the introduction to his 200p book.]

The train of civilization

“Are we going to arrive in time?” – “I think so. Emergency services are pretty quick these days.”

Famous Last Words

“Don’t worry. We can fix this.”

This eerie silence

Extreme events bring our true values to display. Sometimes, when we talk about it to our friends and family, we are in for a surprise. And often times, that is not convenient. How often do I see decision-making being reduced to the question of financial feasability; money and jobs “trump” literally every other value I might want to put forward, which only goes to show how fear and greed are governing the minds of almost all the inmates of industrial civilization. Humanity and human rights are clearly not our foremost concern, as opposed to what many constitutions and soap-box oratories pretend to hold. By observing reactions to an urgent piece of communication we are getting an insight into people’s true values, some sincerity seeping through involuntarily. 

In a way that is much better than the eerie silence most people react with when it comes to inconvenient news and that subsequently covers such news in a thick layer of unexpressed negativity. What is this silence about? Is it shock? Is it irritation? Dismissiveness? Moral illiteracy? Satiation? Numbness?
Which truth does silence in the face of horror express … with you?

I think that, as things are getting more dire by the day, as natural and social systems are falling apart, and as the breaking point is nearing, the World as represented by activists and activist writers deserves being joined by a larger audience — the choir of voices not yet heard, the silent listeners and mute readers and quiet observers. Speak up in favour of those writing and acting on behalf of life, by giving comments and likes, by reacting and sharing, and by contributing your own voice and hand to what is unfolding around you. But first and foremost, act as you feel you should have been all along.

In the face of hate, greed and fear, 
spread the the message of love, of care, and of reason
and be the first to heed it.