Live Bait Armenia

According to Arka News Agency, the reaction of the Russian government to the so-called revolution in Armenia was:

“We hope that the situation will develop exclusively in the legal and constitutional field, and all political forces will show responsibility and readiness for a constructive dialogue. We are convinced that the prompt return of life in the country to normal and the restoration of public accord meet the fundamental interests of the fraternal Armenia.”

Other governments reacted in similar ways. According to Wikipedia, the U.S. State Department expressed hope that the successor of the resigned prime minister will be chosen in a transparent and constitutional manner. And haven’t we heard it all too often when there was a disaster unfolding, “Peace is the citizen’s first obligation”?
Let me spell it out clearly: The governments of the world do not care who is running another country, in the first place. No matter who takes over the show (sic!), they can get bribed, coopted, cajoled, coerced, or forced into singing with the choir. Very few consistently reject to play along, and the mainstream press calls them ‘dictators’ while you will find their countries’ names on the list of ‘rogue’ states.
What governments, first and foremost, care about is that each regime has their people under control. They cannot have folks discover that they fared better without life-sucking dimbulbs above their heads, who are wrecking society and habitat at the same time.

All governments are occupying forces. They are tyrannies, all of them, and this includes the so-called democracies. For how can you be free while you are following orders, rules, laws, and constitutions? The earlier this is understood, the better.
Thinking that people need governance is a clear sign of having been brainwashed into an addiction from civilization. None of the wild cultures around the world would tolerate the rule of some over all the others; that’s what wild’ means; that’s what ’free’means; that’s what ’egalitarian’means; that’s what ‘fraternal’means.
We don’t need another system: Anarchism worked well for humans for next to three million years.

Human nature – the fucked-up ape?

How many times did I hear people talk about human natureas if they wanted to say, “Sorry, shit happens”? As if humans were like that: greedy, competitive, murderous, meat-eating bastards, a species innately flawed and incorrigibly evil. As if humans had no positive characteristics – other than their superior intelligence gone ape, of course. If they had, it couldn’t be part of human nature, could it?

Well, I don’t know… The way that term human natureis normally used, “human nature, being what it is…,” appears to me like a cheap excuse by the speaker for not being willing or able to change any of their fucked-up habits
It’s funny, anyway, that you can meet people all over the world who just don’t fit into any of the patterns human natureis said to contain. If there is such a thing as human nature, there’s certainly not just one of its kind. Rather a multitude of natures, like there is a multitude of cultures. Nobody speaks of “the” human culture. Have you ever heard that expression outside Iain Banks’ science fiction novels? I haven’t.

With people showing all kinds of virtues, the observation I made in them – and in me – is that we have the ability to act in beneficial or damaging ways, to nurture or to consume, to love or to hate, to be aware of our True Self or to be selfish, to be curious or to be indifferent etc. We have the whole range of ways of living in us, and it depends on a variety of factors during our immature years how we are coming of age. 
Observation may tell you that, as adults, again, we are not stuck with what growing up in this gruesome culture of ours has made of us. We may awaken, we may change our ways, we may learn to think and speak and act differently, and that means that we are not victims of human nature, no matter what human nature is meant to imply
So if human nature,independently of what it supposedly is, has no ultimate power over us, it is a pointless, useless concept to consider when we discuss ways of addressing the challenges of our time. Chuck it in the waste bin.

Surrender or suffer

How can the independence of human volition be harmonized with the fact that we are integral parts of a universe which is subject to the rigid order of nature’s laws?”, asked Max Planck. (emphases mine… so proud of it)
Wow, that’s three assumptions in one sentence, and one hell of a question to ask… usually put forward during the small hours, after one long drunken party night, when it’s just the host and his best friend sitting on a sofa in a candle-lit room. But people are ruminating something like this since forever. Open any philosophy primer you got it there, right in the center of the presentation, no matter who wrote the volume.
Leaving aside premise two – humans are integral parts of the Universe; we’ll come back to this in a minute – can we do as we please or are the gods, or chance events, or the laws of physics – force majeureanyway – determining what’s going on? (and what is the role of the CIA, or the Vatican’s here?)
Good question! I said that already, right. And like every ordinary history-of-science edutainment programme, I’ll get you stranded with more of those questions than you had before, I believe. Weird hypotheses and unprovable theories, here we go.
One of them being that either determinism or free will might be an illusion. Likely both.
Free will is the sensation of making a choice. The sensation is real, but the choice seems illusory,” said Brian Greene, an American theoretical physicist, mathematician, and string theorist. Russian geologist Vladimir Vernadsky joined him by asking: “Thought isn’t a form of energy. So how on Earth can it change material processes?”
There is this thing about premises: once you start looking out for them they are popping up left and right. Can real sensations have illusory content? Does thought have no substance / energy to it? I am not buying into these assumptions just like that. In some way they sound true enough, because you cannot see or touch mental activities. Viewed from an Asian perspective, though, reality does not merely consist of forces and matter, as described before (see also Cognitive justice: science and the sacred). When we feel free, or bound, this feeling expresses the state of a relationship. And it touches right into what many cultures regard as the building… uhm… blocks of reality.
Freedom also lies at the heart of every spiritual tradition there is, yet not in the form of civil rights, free choice, free enterprise, or free thought. To put it bluntly, according to those traditions freedom is the freedom from being ruled by one’s desires, or, in other words, the freedom to want what you get because you love what-is.
Does that sound awful to you? I guess it does, even to those who live by it because I so horribly oversimplified the matter. But I’m serious here. What I am trying to point at is that we need to have a look at hidden assumptions because they define what we mean by ‘freedom’. That’s a difficult task. They often dwell in the subconscious parts of our mind, together with all the rotten stuff about peculiar sex fetishes and gory violent phantasies. Yet they may become conscious when they get confronted with surprisingly different sets of premises. For the sake of this argument, let’s just take a quote from the American teacher Adyashanti, on the relationship between reality, thought, and suffering:
[The idea of control over one’s life] is based on a fundamental misunderstanding. It is based on an understanding that you are a separate individual person, human being, separate from the whole, separate from others and separate from life, and you need to make sure that your life and your car get where you want it to get. If there is a prescription for suffering, I’d say, that’s about as accurate as you can get. Funny thing is that the very prescription for suffering is the very thing that we think is the prescription for happiness.”
–Adyashanti – Surrender or suffer, 29:20
People who believe in the individual’s freedom of will and choice hate this kind of speech. Not only does it mention the premises that usually nobody talks about because they seem so self-evident. To them, it sounds like saying, “Freedom is slavery”. And that hits the nail right on the head, though not in the Orwellian sense: According to the Buddha, their misunderstood freedom of choice makes them slaves to their desires. Such slavery comes with all sorts of nasty ramifications like, suffering from lack of ice cream in the presence of huge amounts of milk shakes.

Is Adyashanti a determinist? Not at all. His Zen-based, Non-dualism shaped understanding teaches that we make a conceptual mistake when, in our mind, we pit freedom against determinism. Separated from each other both notions are illusory. As we are one with all of existence there is no separate me that could manipulate an external reality or get controlled by it. It only appears this way. To make it more interesting, ie. confusing, Buddhists believe that their lives are determined by karmic forces… and they get encouraged to alter those through right action and right thinking.

So, when neither free will nor deterministic philosophy are convincing models for how the world works, can we imagine a both-and relationship instead?
The Norman Cousins quote (see image) points in one possible direction.
In a book I recently read and presented here (see essay The limits to reason) I found a similar, yet slightly different thought that conciliates determinism and free will into a holistic view:
We, like any other entity, are an element in Nature’s round. The notion that we have the freedom to do as we like is an illusion. Each of us do as we must do as part of Nature’s round. We have a free will only to the extent that we can choose to recognise our embeddedness in the round and participate willingly or be dragged along unwillingly, live joyfully or miserably.”
Tending our land, by M. G. Jackson & Nyla Coelho. Kolkata, Earthcare, 2016, p125
So your fate depends on what you make of it. This works on two levels simultaneously. Surrendering to the suchness of existence removes the element of suffering. Suffering comes into existence when I desire something which I cannot have, or when I get something that I do not exactly desire. When I am free of desires, or when I feel no obligation to follow those I have, I am liberated. I have no choice over what happens, but I have choice over how it affects my feelings. The stories we tell about what happened to us vary very much depending on how we feel about events — and vice versa. If you asked me today to tell the story of my divorce I’d give you a completely different account of it than I would have five years ago or back then when it happened. Yet I would have insisted each time when I told each different story that this is what I really experienced. (No. DON’T ask!)
From this follows what happens on the second level: having changed my view from victim to observer or to active participant – which is a freedom I have – my actions and responses change accordingly. Within each worldview – victim, observer, actor – I have no choice over my reactions to outside stimuli. Hypothetically I might have done something else, yet I didn’t; I chose to do what I did because I thought what I thought, and that’s it. From there on, it’s all deterministic. Sounds interesting enough to me to run some experiments with this assumption as a basis, although I suspect that Adyashanti got it more accurate.
Proof? I can prove the both-and hypothesis no more than any of the deterministic and free-will philosophers could prove their favourite view, but I may take this idea and compare it to my perceived reality. If I’m lucky I can verify it as a functioning model for my everyday life, but most likely I’ll find exceptions to the rule, and the inquiry into the nature of truth and reality goes on – which I’m fine with.
Use? I’d say the question whether someone is responsible for their actions or not makes a big difference. If my actions are determined, there is no place for worry, shame, guilt, and punishment; can’t be held accountable for something that was not under my control. No use feeling bad about it either.
And if freedom is our true, deepest nature, there, too, is no place for worry, shame, guilt, or punishment; for what kind of freedom were that if I wasn’t free to make mistakes? After all, I can choose to mend my ways anytime.
So why do I often choose not to?
O dear, don’t get me started.

Divide et impera

CC0, public domain
The transformation of the wild human into a civilized being has deprived him/her of embeddedness and creative empowerment, leaving the needy individual struggling for rations others have allowed for according to morally justifiable standards. A civilized human’s bondage, neediness, and isolation are the consequence of the assumption that s/he were bonded, needy and isolated.

As long as this assumption is in place it is illusory to believe that a more advanced and just civilization, through social and technical engineering, were a

The transformation of the wild human into a civilized being has deprived him/her of embeddedness and creative empowerment, leaving the needy individual struggling for rations others have allowed for according to morally justifiable standards. A civilized human’s bondage, neediness, and isolation are the consequence of the assumption that s/he were bonded, needy and isolated.
As long as this assumption is in place it is illusory to believe that a more advanced and just civilization, through social and technical engineering, were able to remedy humanity’s predicament.
Trying to build civilization on different assumptions, in turn, will result in its utter dissolution. Technological, economic, and scientific progress, arts as a profession, monumental architecture, and cities, among other things, can neither be achieved without physical appropriation nor be maintained without structural violence. At the heart of every institution there is violence, and this means it promotes slavery, inequality and disharmony. Sometimes this is explicitly expressed in slogans like ‘divide et impera’ but these are rather brief summaries of a worldview than wicked strategies for getting what you want.
We are demanding so hard for liberty, equality and fraternity all the time because we are missing them from our lives. And this is also why they are ideals that have no place in any civilization and can never be achieved by civilized means. They will remain illusory forever, until we decide to end this set of living arrangements.

ble to remedy humanity’s predicament.

Trying to build civilization on different assumptions, in turn, will result in its utter dissolution. Technological, economic, and scientific progress, arts as a profession, monumental architecture, and cities, among other things, can neither be achieved without physical appropriation nor be maintained without structural violence. At the heart of every institution there is violence, and this means it promotes slavery, inequality and disharmony. Sometimes this is explicitly expressed in slogans like ‘divide et impera’ but these are rather brief summaries of a worldview than wicked strategies for getting what you want.

We are demanding so hard for liberty, equality and fraternity all the time because we are missing them from our lives. And this is also why they are ideals that have no place in any civilization and can never be achieved by civilized means. They will remain illusory forever, until we decide to end this set of living arrangements.

The Empire Express, 15 July 2017


What transpires from many of the following items is the indication, the plea, the outcry, and even the demand for rising up before too long. The writers, speakers, and interviewees agree more or less in their view of the complete corruption of civilization’s institutions but they differ in what to do about it. The more despair is involved the more violence is being calculated into the equation. The more compassion rules the more the change becomes a matter of individual inner liberation.
Jensen, Hedges, Eisenstein, Adyashanti, and Macy each make solid points for their case. Some are giving a flaming speech, some are invoking kindness; all of them are asking, Will you be a part of the solution?

Ongoing Assault

Barbarians, that’s what the Elite calls the general population. A long read.
The uninhabitable Earth (annotated edition) – David Wallace-Wells, New York magazine, 20170714
Now that major magazines and newspapers are picking up on reporting from the climate front articles like this (first issued July 9th) come as less of a surprise. Still, there was an outcry both in the mainstream media, and the scientific press, not to talk about the dumbstruck ignorant population, about how someone dare painting such a dire picture (“climate change porn”) and thus found a “suicide cult”, without substantiation. On July 14th, five days later, the magazine issued an annotaded version which provided sources for the information given.
Though the threat of human extinction still looms at the comfortable distance of almost a century to go the description of the consequences of global warming in this long essay feel more realistic than most of what can be read elsewhere.
Heat increases municipal crime rates, and swearing on social media, and the likelihood that a major-league pitcher, coming to the mound after his teammate has been hit by a pitch, will hit an opposing batter in retaliation.”
Ok, quoting this paragraph wasn’t fair of me. The extent and depth of what climate change will mean to us as a civilization and as a species has been covered as good as it gets. That is because the author has obviously done some research and also spoken to a number of scientists personally. If you’ve seen the piece about those four Australian concerned climatologists, this is your follow-up story, this is what they are scared about.
The old paradigm is crumbling, something new emerges. I am not entirely sure whether the author would agree with seeing ecosystems in terms of communities or if we have to take the word ‘system’ in its mechanistic sense in which humans still can ‘trigger’ desired events, but the general direction sounds fine.
Some very practical consequences of global warming: How is life changing in Alaska (and Canada and Siberia), what becomes of human settlements and infrastructure? Remote was yesterday.
Documents expose how Hollywood promotes war on behalf of the Pentagon, CIA and NSA – Tom Secker & Matthew Alford, InsurgeIntelligence, 20170704
US military intelligence agencies have influenced over 1,800 movies and TV shows”
Imagine– Derrick Jensen, Tlaxcala, 20170703
Jensen straight forward in his critique of industrial civilization and people’s lack of imagination that stands in the way of overcoming it:
‘Imagine for a moment that we weren’t suffering from this lack of imagination. Imagine a public official saying not that he cannot imagine living without electricity, but that he cannot imagine living with it, that what he can’t imagine living without are polar bears.”
Humans in 2167: Internet implants and no sleep – Bryan Gaensler, Down To Earth, 20170630
From an author who is affiliated to the University of Toronto, Dunlap Institute for Astronomy and Astrophysics, comes a vision for the next 150 years that misses out on none of the classic memes of science fiction. Among the many excellent articles featured by Down To Earth this is one of incredible naiveté. Sorry for spoiling the party, but Earth is already going through the early stages of her sixth mass extinction to which humans are not exactly immune, while the future envisioned here simply extrapolates the destructive course of civilization into the next century as if there were infinite resources allowing for infinite growth on this finite planet. The article describes an impossible future that fails to amaze me with its dull promise of technological progress and a lifestyle that is completely devoid of meaning. I cannot find it “sad” at all that this “will never happen in the real world.”
Take it as a reminder that, despite the trillionfold pain afflicted to life’s community by visions like this, this is still the official story of Empire’s destiny and that, as long as you are dreaming of technological golden ages, you are literally asleep to what’s real.
There will be an extremely painful oil supply shortfall sometime between 2018 and 2020. It will be highly disruptive to our over-leveraged global financial system.”
The convergence of crises reaching its peak point.
Corrected satellite data show 30 percent increase in global warming – Jason Samenow, Washington Post, 20170630
Orbital mechanics and other overlooked factors influencing satellite observation led to a difference of 0.17°C in temperature measurements. The actual global average temperature thus amounts likely to around 1.7 to 2°C, depending on the baseline applied.
When ideas become a commodity public intellectuals like Chomsky have a hard time. On the other hand, though, hard times are the fertile ground on which ideas thrive organically. Out of all the confusion created by an overabundance of ratcatchers emerges a growing certainty;
What intellectuals need is the same as what everyone else needs: a society that prioritizes human flourishing over private profit, and strong political networks that guard public goods against the prophets of an atomized, high-tech future. However difficult that society may be to achieve, one thing about the present gives hope. We are finally getting clear about who its enemies are.”
Stop Fascism – Chris Hedges, 20170526
His Portland speech finds clear words for what civilization has done to the planet, calling for strong resistance to the madness which has taken over governments, corporations, and all of humanity’s institutions.

Pearls Before Swine

Personality; not just for people anymore – Carl Safina, Huffington Post, 20160828
Humans have human minds. But believing that only humans have minds is like believing that because only humans have human skeletons, only humans have skeletons,” the Stanford professor says.
He is talking about insights gained from wildlife observation, and I concur because my experience with farm animals like goats, cows, and chickens completely matches Safina’s descriptions.
We usually see “elephants”—or “wolves” or “killer whales” or “chimps” or “ravens” and so on—as interchangeable representatives of their kind. But the instant we focus on individuals, we see an elephant named Echo with exceptional leadership qualities; we see wolf 755 struggling to survive the death of his mate and exile from his family; we see a lost and lonely killer whale named Luna who is humorous and stunningly gentle. We see individuality. It’s a fact of life. And it runs deep. Very deep […] Humans are not unique in having personalities, minds and feelings.”
I find it important to stress that individuality does not equal separateness of the individual from her environment. But that is a story for another day.
After one became three: working the work that is love – Elizabeth Boleman-Herring, 20160822
An autobiographical account of one human being’s place in the web of life that is not about living in the green. A love story that is rather enchanting than romantic, addressing climate change without counting carbon molecules.
Darcia Narvaez – Derrick Jensen, Resistance Radio, 20160228
An interview with the professor of psychology at the University of Notre Dame, IN, on child rearing in primitive and in civilized communities, and how the differences affect the moral development of human beings. To me this is one of the Wow! sources with regard to the human condition.
Grief and carbon reductionism– Charles Eisenstein, 20160203
Here is what I want everyone in the climate change movement to hear: People are not going to be frightened into caring. Scientific evidence-based predictions about what will happen 10, 20, or 50 years in the future are not going to make them care, not enough. What we need is the level of activism and energy that we are seeing now in Flint. That requires making it personal. And that requires facing the reality of loss. And that requires experiencing grief. There is no other way.”

Ruminants and methane: not the fault of the animals – Alan Broughton, Green Left Weekly, 20160115

I suspected as much. Something must be done about greenhouse gas emissions. But bovines are an integral part of Earth’s life community. If there is any harm in what they are doing it is the result of our abusive relationship to them. This goes not only for ‘cow farts’ but also for goats as desert makers, and other myths. Our hysteria with finding someone to blame for Earth’s predicament is twisting the discussion and hurts those who have done least to bring it about: subsistence farmers and their symbiotic species.

Earth has lost a third of arable land in past 40 years, scientists say– Oliver Milman, The Guardian, 20151202

Less destructive forms of forestry and nurturing kinds of food creation could do a lot to stop or even reverse the trend. But ask yourself: Can that happen within a system that depends on economic growth? Does morality have a chance below the bottom line of profit? Will we apply technology to restore what we have pushed off-balance for the sake of better technology? Can we ever prefer the well-being of other beings over our own as long as we believe in our own superior importance?
The courage to see, the power to choose – Joanna Macy, Naropa University, 20141017
What if we could look the pain, the suffering, the fear in the eye? Are we able to overcome the paralysis that befell us and do something about the rampaging injustice and the destruction of the living world? A celebration of the joy of being alive – and the grief that brings it about.
The space race is over – Paul Kingsworth, Global Oneness Project, 20140501
What is to be done about this? The answer to this question, as so often, seems to me to be personal rather than political. There is no way to prevent this society from Romanticizing progress and technology, and there is no way to prevent it coming down hard on visions of human-scale and ecological development. It will continue to do this until its own intellectual framework, and probably its physical framework, collapses under its own weight […]
But what we can do, when presented with a vision which projects an ideal onto either the future or the past, is examine our own personal need to be deluded […]
This is the work of a lifetime, but perhaps in the end it is the only work.”
The essay could have been written in response to the above-listed article about humans in 2167 but it is three years older and it can be applied to anything we identify with, from apocalyptic warrior to space age hero.
Adyashanti: complete interview– Global Oneness Project, 2009
The interviewee describes how in the development of human consciousness, there comes a shift from a sense of a separate self toward the experience of unity. He points out that the fear of losing our individual identity keeps us from making this shift. I’d have named this piece “On fear,” though it might as well be called “On activism.”


The train of civilization
“Last orders, please!”

Famous Last Words

Go shopping!

Who cares

I have been a ‘die-hard metal fan’, as they call the kind of folks that bang their heads at the thrashing beat of drums and screeching sounds of guitars, a guy who, like all the other die-hard metal fans, used to say, “I don’t give a shit what people think. I really couldn’t care less.”
Well, I was lying.
Of course I cared! That’s the whole point of being a die-hard metal fan. You yearn to be other than the others, you want to show off your freedom to all those sheeple out there who don’t dare to bleat. You want to be seen.
So I was lying; I did care, and I was wrong about my perceived liberty, too, as I know now. Being different, as well, is not the desirable thing I thought it was. There are no sheeple. Or rather, all of us are sheeple, the lifestock of the 1%, and each living being deserves getting cared about in kinder ways than rejection as an ‘other’.
Caring is the point of being an activist. Because, if you didn’t give a damn you wouldn’t be out there risking your reputation, your job, or, for some of you, even your life. Yes, you want to make a difference, physically. And then you want for that difference to take roots in the collective consciousness, you want for it to persist and have a lasting impact; you wish for people to finally wake up to what you can see so clearly.
Yet, to get to the point where you can see so clearly what most others don’t, you must have significantly reduced caring about mainstream opinions, and that means, you let go of wanting to be an acknowledged, highly valued member of society. Because the very moment you start to deviate from their kind of truth you are on your way out.
From this perspective, a quote from one of Richard Bach’s novels makes a lot of sense:
“Well, what’s wrong with losing ninety percent of my audience? What’s wrong with losing ALL my audience? I know what I know and I talk what I talk! And if that’s wrong then that’s just too bad.” –Richard Bach
In the end, as an author, you are writing for the sake of truth as such. You are writingin support of those who already understand the truth you tell, the ones who need support with staying strong and sane in an ocean of falsehood. You are writing for the ones you care about. You are writing for whom and what you love. Hell, does it make a difference! It makes an infinitely greater difference than voting for the right guy or buying from a green shop.
So let’s care. Let’s care a lot! Let’s care about our friends and neighbours, about the toads, the grass, the cockroaches, the sky, and the creek. Let’s care about truth.
Truth is not depending on a democratic majority, or anybody else but its speaker at all. Let truth be told, no matter what. You don’t know what else to say. A certain way along the path, you cannot stand anything but the truth; no matter how small the deviation, you cringe under the slightest of falsehoods, and you would rather be dead than contributing to the big lie that is our culture. This is how much you care.
You’d rather be dead.

Do it yourself

Some of my friends, and many folks out there in the world, dream of better conditions to live in; some of them could be called activists, though that doesn’t necessarily include active work towards the realization of specific goals. I noticed that often times people believe their situation to be too constrained, too complicated to allow for actual and rapid achievements, or there is a doubt that things can function totally different from what they are used to, or that this was even worth wanting. 
I mean to encourage you to question your premises, especially when that which holds you back from acting fills you with a slightly bad gut feeling, or even anxiety. Despite numerous (including serious) obstacles that naturally accompany every period of transition I can clearly see how stepping out of the old setup into something different has turned an existence that felt caged and pointless into a life that is meaningful both to me and to my environment. This wasn’t at all about courage, or sacrifice. It was about understanding what was important to me and then, consistently, systematically, steering the ship into a new direction. When one acts from a deep understanding, there are no feelings of fear or loss involved. You just do what has to be done.
Life, of course, is not a pony farm. If I emphasize here on the improvements made I neither intend to convince you of joining me in this place nor do I recommend its way of functioning being taken over; in my life, and in my town, there are too many unresolved problems as to serve as a model for others. I also believe in the power of diversity, in the feasability and beneficial effects of a multitude of paths. So just let yourself get inspired by what is possible when people dare to dream actively. No one knows better than you what you love.

Life at the end of empire

“Nowadays we seem to think that chaos must result where men are not hemmed in by police regulations; yet we must remember that an enormous proportion of things goes on without laws. Every day you can see how men make way for each other in the most crowded streets without our having to have a law about it. 98% of our life goes on without laws; and some day it will be possible to get on completely without law and force. But for that man must be inwardly free.” –Rudolf Steiner in, Schiller and Our Times
With scientists predicting a global temperature rise of 6 to 10°C within the next ten years it is hard to imagine humanity is going to get anywhere near the actualization of those fancy dreams we once had, and still have. Yet I do observe a somehow schizophrenic split when reading paragraphs like the one quoted above. They still do speak to me, thrill me. It feels like these ideas are settled in a different universe where there is no runaway greenhouse effect and all of our silly science fiction stories still have a real chance of becoming true.
Both universes belong into the realm of imagination, though. There is this moment, now, which becomes enormously more intense with the realization that it cannot be conserved for long, that things are constantly in flux, and that it is no wise idea to postpone anything. The time to live like we always imagined to live is now.

Field post

External freedom, i.e. liberties granted, are best used for exploring the realm of psychological freedom. If one wastes this opportunity freedom no longer frees you. In fact one becomes a slave to one’s desires until one realizes the complete emptiness of it all. Most people take decades, whole lifetimes even, to see this.

Dear White People

When I talked about being able to return one day and be at peace with my culture of origin, I did not know how that was supposed to happen, with all the mess it had created in me and in the world; at the same time, how could I ever be truly at home in the foreign place I went to?
My studies pointed out answers rooted in Zen Buddhism and non-dualistic philosophy. Yet another, deeply compassionate answer has been provided by Bayo Akomolafe, a westernized African academic living in India, if I may attach some handy labels for convenience.

In his open letter of this month, Dear White People, he came to astonishing conclusions. Astonishing because, despite so many words, they are so simple and obvious.

He is speaking about how indigeneity has become a concept to the taste of the Western mind, how it serves to perpetuate the dualistic paradigm, how humankind could actually decolonize the world, and what true indigeneity would look like:

“The much hated neoliberal capitalism and the techno-utopic longings for permanence, for abstraction and dominance are just as indigenous (and ‘natural’) as naked dances by moonlight (and other such spectacular ways Hollywood likes to depict non-western people). […]

 A different way to think about decolonization is as intimacy with where we are. It is accounting for and opening up to our embeddedness, not grappling for a Plato-nic identity or transcendent quality. […]

We are constantly touching each other, infecting each other, so that it is impossible to trace out an original point. This suggests that my ‘blackness’ co-arises with your ‘whiteness’ – and that we are hyphenated aspects of each other. […]

What changes when the anxiety of ‘arriving home’ or ‘becoming indigenous’ is replaced with a studious slowness and a curiosity about where you are? […]”

This last question points out that, actually, Akomolafe is not so far from Buddhist views, in that he indicates contemplation and meditation on reality-as-it-is were a way forward. Which does not mean, and you can check that by listening to other messages from the author, that we leave the state of affairs unchanged, but that, by staying open to the suggestions a change of mind brings with it, we change our ways in harmony with what we find in and around us.