WHY WE’RE A CULTURE OF ADDICTS

By Leslie Garrett

Source: Waking Times

If there’s one constant among addicts of all types, it’s shame. It’s what makes us lie and hide. It’s what keeps us from asking for help – though we don’t think we need it because we’re also good at lying to ourselves.

About why we eat. Or shop. Or gamble. Or drink.

Dr. Gabor Maté knows the feeling well. Maté, a renowned doctor, speaker, and author, has seen it in the heroin-addicted men and women he treats in Vancouver’s Downtown Eastside. He sees it in the behavior of well-respected workaholics. The cosmetic surgery junkies. The power seekers. The ‘I Brake for Garage Sales’ shoppers.

He’s seen it in the mirror.

Maté, author of the groundbreaking book In the Realm of the Hungry Ghosts: Close Encounters with Addiction, believes shame is behind our unwindable ‘war on drugs.’ Our ‘tough on crime’ policies. Our judgment of addicts. Our marginalization of street junkies.

Maté knows, as so many of our spiritual teachers have tried to teach us, that our judgments of others are really all about us.

Maté, who serves as resident doctor at The Portland Hotel, a Vancouver housing project for adults coping with mental illness, addiction, and other challenges, saw himself in the stories of the women and men who, day after day, came to see him for treatment and who slowly, over years, revealed to him their pain.

Those of us still hiding and denying? Gabor Maté sees us too.

Haunted

Gabor Maté was born into the Jewish ghetto of Budapest in 1944, just weeks before the Nazis seized Hungary, to a loving but overwhelmed mother and an absent father, who had been sent to a forced-labor camp. Just months later, his grandparents were killed at Auschwitz. At a year old, he was handed by his mother to a gentile stranger who was assigned his safety.

Maté understands now that those early experiences – or, more accurately, his mother’s frantic state of mind – guided the neural circuitry in his still-developing brain. Impaired circuitry that virtually prescribed a future of addiction and its close cousin, attention-deficit disorder (ADD).

Over years of hearing the stories of street drug users, examining his own past, and putting it together with his medical training, Maté became convinced that – as he says in a recent interview:

both addiction and ADD are rooted in childhood loss and trauma.

It’s a novel – and surprisingly controversial – approach, examining not the addiction but the pain behind it. Fighting not the substance but the circumstances that lead someone to seek out that self-soothing.

Circumstance Over Substance

Addiction, says Maté, is nothing more than an attempt to self-medicate emotional pain.

Absolutely anything can become an addiction… It’s not the external behaviors, it’s our relationship to it.

Maté calls addicts ‘hungry ghosts,’ a reference to one of the six realms of the Buddhist Circle of Life. These hungry ghosts are depicted with large empty bellies, small mouths, thin necks — starving for external satisfaction, seeking to fill but never being full, desperate to be soothed.

We all know that realm, he says, at least some of the time. The only difference between the identified addict and the rest of us is a matter of degrees.

It’s a view that has earned him some critics, not least of which is the Canadian Conservative government, which has sought to shut down the safe-injection site he helps oversee. The conventional medical community certainly hasn’t embraced his ideas. Addiction is typically viewed through one of two lenses: as a genetic component or as a moral failure.

Both, says Maté, are wrong.

And he says he’s got the brain science to prove it.

“A Warm, Soft Hug”

Maté points to a host of studies that clearly show how neural circuitry is developed in early childhood. Human babies, more than any other mammals, do most of their maturing outside the womb, which means that their environment plays a larger role in brain development than in any other species.

Factor in an abusive, or at least stressful, childhood environment and you’ve produced impaired brain circuitry – a brain that seeks the feel-good endorphins and stimulating dopamine that it is unable, or poorly able, to produce on its own. A brain that experiences the first rush of heroin as a “warm, soft hug,” as a 27-year-old sex trade worker described it to Maté.

It’s the adversity that creates this impaired development, says Maté, not the genetics emphasized by the medical community.

And our response to addicts – criminalization, marginalization, ostracism – piles on that adversity, fueling the addictive behavior.

The good news is that addiction can be prevented, but only if you start early. Maté writes in Hungry Ghosts:

[Prevention] needs to begin in the crib, and even before then… in the social recognition that nothing is more important for the future of our culture than the way children develop.

What about those children who are now addicted adults? Unprecedented brain research has revealed that brains can, essentially, be rewired. He continues:

Our brains are resilient organs… Some important circuits continue to develop throughout our entire lives, and they may do so even in the case of a hard-core drug addict whose brain ‘never had a chance’ in childhood.

What’s more, Maté, unlike many of his medical counterparts, factors in our potential for recovery, even transformation:

something else in us and about us: it is called by many names, ‘spirit’ being the most democratic and least denominational.

The Illusion of Choice

We’d like to think that addicts have a choice, that they can just choose to stop — even if it’s hard.

But Maté insists that the ability to choose is limited by the addict’s physiology and personal history. He states:

The more you’re driven by unconscious mechanisms, because of earlier defensive reaction to trauma, the less choice you actually have… Most people have much less choice in things than we actually recognize.

These unconscious impulses are why we find ourselves with our hands in a bag of chocolate after an argument with our spouse. It’s why we’re on Craigslist arranging a sexual encounter while our wife sleeps beside us. It’s why a respected medical doctor finds himself lying to his wife. Again.

“‘Have you been obsessing and buying?’ she’s asked me a number of times in the past few weeks,” Maté writes in Hungry Ghosts. “I look directly at my life partner of thirty-nine years and I lie. I tell myself I don’t want to hurt her. Nonsense. I fear losing her affection. I don’t want to look bad in her eyes. I’m afraid of her anger. That’s what I don’t want.”

For years, Maté struggled with a shopping addiction, spending thousands of dollars on classical music CDs in a single spree, then unable to resist the impulse to do it again weeks later after promising his wife he’d stop. It’s an addiction he refers to as wearing ‘dainty white gloves’ compared to the grinding drug abuse of his Downtown Eastside patients.

But, he writes, “I’ve come to see addiction not as a discrete, solid entity – a case of either you’ve got it or you don’t got it – but as a subtle and extensive continuum.”

Unless we become fully aware of the drivers of our addiction, he says, we’ll continue to live a life in which ‘choice’ is an illusion.

“Passion Creates, Addiction Consumes”

Is there a difference between a drug addiction and being hooked on a behavior — like sex? The medical community continues to debate the question, but Maté is adamant.

All addictions, whether to drugs or to behaviors such as compulsive sexual acting out, involve the same brain circuits, the same brain chemicals and evoke the same emotional dynamics… Behavior addictions trigger substances internally. So (behavior addicts) are substance addicts.

Where do we draw the line between addiction and, well, passion? What about the Steve Jobs of the world, who drive themselves — and others — to push harder, work longer, produce more and do everything better?

Daniel Maté, Gabor’s son and an editor of his books, says:

A lot of people make wonderful contributions to the world at their own cost… We often lionize unhealthy things.

To determine whether we’re serving a passion or feeding an addiction, Daniel Maté suggests that it comes down to a simple question, answered honestly: Are you free or are you not free?

His father takes it further.

What function is the addiction performing in your life? What questions is it answering . . . and how do we restore that?

Or, as he writes in Hungry Ghosts, “Passion creates, addiction consumes.”

Compassion for the Addict — and Ourselves

Responding to addiction requires us not only to care for the body and mind but also the soul, Maté says. The spiritual element of his practice is critical, he says, not only to understand the hard-core street addict but also our own struggle.

We lack compassion for the addict precisely because we are addicted ourselves in ways we don’t want to accept and because we lack self-compassion. – Gabor Maté

And so we treat the addict as an ‘other’ – this criminal, this person making poor choices – to whom we can feel superior.

Compassion is understanding, and to understand is to forgive.

We need, he says, to turn compassion into policy.

Maté summed it up nicely in a 2010 talk at Reed College:

To . . . point the finger at that street-corner drug addict who’s in that position because of that early trauma is blind to say the very least… I think that if we developed a more compassionate view of addiction and a more deep understanding of the addict and if we recognized the similarities between the ostracized addict at the social periphery and the rest of society, and if we did so with compassion both for them and for the rest of us, we would not only have more efficient, more successful drug treatment programs, we would also have a better society.

HOW THE AMERICAN CULTURE OF CONVENIENCE IS KILLING US

TROY, OH – MAY 11: An employee restocks a shelf in the grocery section of a Wal-Mart Supercenter May 11, 2005 in Troy, Ohio. Wal-Mart, America’s largest retailer and the largest company in the world based on revenue, has evolved into a giant economic force for the U.S. economy. With growth, the company continues to weather criticism of low wages, anti-union policies as well as accusations that it has homogenized America’s retail economy and driven traditional stores and shops out of business. (Photo by Chris Hondros/Getty Images)

By Daisy Luther

Source: Waking Times

In the United States, we are lucky to have massive convenience at our fingertips. I was talking to one of the instructors for the urban survival course, who is from Sweden, on a car ride. He was blown away by some of the things I told him about the levels of convenience and comfort in the United States. Things I completely took for granted don’t even exist there. I thought some of you might be interested in hearing about some of the insights we discussed.

Before I left for the course, I was walking my dogs a mile or two every day with my dogs, but that was about it. I thought it was enough but I learned during the field exercises that it wasn’t even close to the physicality required during an SHTF situation. But I digress. Let’s get back to convenience.

A caveat before people respond indignantly and tell me about all the inconvenience with which they deal every day: this is an opinion piece. Obviously many people in America still work out hard and have manual jobs. But when two-thirds of American adults and 30% of American children are overweight or obese, you have to see that you are not in the majority.

And it’s the majority here that I’m discussing. Between a combination of low-quality food and extremely sedentary lifestyles, the majority are killing themselves with convenience.

The American Culture of Convenience

The first thing that struck me when I landed in the Balkans was how different their lifestyle is from ours in the United States. But the longer I’ve been here, the more obvious it has become.

In the United States, depending on where you live, everything is dropped in your lap.

Food can be quickly acquired by shouting your order into a microphone and driving around a building, all without you having to leave your car. And if you live in a larger town or city, with the advent of services like GrubHub and DoorDash, the food delivered to your home is no longer the domain of pizza chains. You can have your choice of practically any restaurant in town brought right to your door within 45 minutes.

But it isn’t just about food. Instacart offers pick-up services from a wide variety of stores, including places like chain grocers, Wal-Mart, and Target. All you have to do is drive up, let them know by phone that you’ve arrived, and pop your trunk. Poof. Your shopping is done. In some cities, you can even use services like Instacart to have these things brought to your door.

Amazon has brought us practically anything else we could want with two-day shipping, regardless of where you live in the country. Gone are the days of scouring half a dozen stores to locate the whatchamacallit you needed. A quick search on Amazon and One-Click ordering and it’s yours within 48 hours and you never moved off your comfy chair.

If you need to go somewhere you don’t even have to drive yourself or take public transit. Uber or Lyft will happily send somebody to pick you up and drive you anywhere you need to go for a reasonable price, and you can watch the approach of your driver from the convenience of your phone.

Entire billion dollar industries are evolving to make our lives more convenient and easy every single day. Imagine how stunned our hunter-gatherer ancestors would be to discover we don’t even have to leave the house to be clothed and fed in epic abundance.

We don’t walk much, either.

And speaking of drive-thrus and driving to the store to get your Instacart packages, we drive everywhere. Part of this is because of the way suburbia is developed. It’s rare to live in a neighborhood where you can walk to the market, the bakery, and the wine store. So instead of walking to get our goods, we drive there, dash in, and get back in our cars. Those in big cities probably walk far more than those in suburbia, and for those in the country, it depends if they actually have a place to walk and whether they’re taking care of a large property.

And if we’re not walking to run our errands, we’re not carrying stuff. We get as close as possible with our cars if heavy groceries need to be lugged in and we carry as little as we can if we’re heading somewhere. When you walk the dogs, you might take your phone and some poop bags but you’re generally not taking it as a training opportunity and strapping on a pack.

Then there are the stairs.

Even two-story buildings in the United States have elevators much of the time because everything, by law, has to be easily accessible to every person. (And no, I’m not saying that people in wheelchairs need to try to haul themselves up the stairs. I’m discussing a trend.) But it goes even further than that. Adding elevators to your home is a growing trend in both the United States and Canada. New home builders are including elevators in the original design of some homes.

On the other hand, in Europe, they don’t have elevators in many buildings with fewer than five floors. I walked up and down more stairs in the past month than I have in the past year at home combined, and I live in a three-story house.

And the list of conveniences that would blow the minds of people I met in the Balkans goes on.

It’s an agoraphobic’s paradise in the United States.

You can get all sorts of mobile services that come to your door – everything from hairstyling to dog grooming. Other people mow our lawns, clean our homes, service our vehicles, and take care of us in general. There are even people who hire others to walk their dogs. Some people definitely need help with physical tasks but able-bodied people should be able to do a little yard work, shouldn’t we? Especially if we’re preparing for some kind of apocalypse.

In many areas, things are perfectly level, the sidewalks are carefully maintained (because who wants to ask for trouble in our litigious society), and a slight incline is considered a “hill” that people avoid to make their dog walk a little easier.

You can get meal kits brought to your door with every single ingredient you need to make a gourmet meal, right down to the seasonings accurately doled out in little packages. You can have fresh fruits and vegetables dropped off at your door by your local CSA. You can get subscription services of all types with the delivery of things like cosmetics, fitness gear, food from exotic locales, wine, candy, home decor items, socks, and dog paraphernalia.

Looking at it from the perspective of the area where I’ve been spending time, it’s simply mind-boggling that all of these riches are brought to you at the click of a button.

And it’s killing us.

As I mentioned earlier in this article, the obesity rate in the United States is staggering. A lot of it is our food. Thanks to subsidization by the USDA, many of the foods that are cheap are highly processed with low-quality ingredients. The NY Times reports:

At a time when almost three-quarters of the country is overweight or obese, it comes as no surprise that junk foods are the largest source of calories in the American diet. Topping the list are grain-based desserts like cookies, doughnuts and granola bars. (Yes, granola bars are dessert.)

That’s according to data from the federal government, which says that breads, sugary drinks, pizza, pasta dishes and “dairy desserts” like ice cream are also among Americans’ top 10 sources of calories.

What do these foods have in common? They are largely the products of seven crops and farm foods — corn, soybeans, wheat, rice, sorghum, milk and meat — that are heavily subsidized by the federal government, ensuring that junk foods are cheap and plentiful, experts say.

Between 1995 and 2010, the government doled out $170 billion in agricultural subsidies to finance the production of these foods, the latter two in part through subsidies on feed grains. While many of these foods are not inherently unhealthy, only a small percentage of them are eaten as is. Most are used as feed for livestock, turned into biofuels or converted to cheap products and additives like corn sweeteners, industrial oils, processed meats and refined carbohydrates. (source)

And even when we try to clean up our diets, foods are genetically modified, produce is doused in pesticides, and it’s packaged in all sorts of hormone-disrupting material that leaches in when you heat it up.

But it’s not just the crappy food. A lot of folks in the United States just do not get off their butts. And – I hate to say it – but I’m talking to a lot of people in the survival and preparedness world. Sitting at a keyboard or phone typing all day while Netflix plays in the background is sedentary to a deadly degree. On average Americans sit for 8.2 hours per day and this does not include the average 7-ish hours a day we’re sleeping.  And when we’re not sitting, it doesn’t mean we’re doing things that are good for us. We spend a great deal of time standing in line and driving in our cars. And the trend toward inactivity is only increasing.

Meanwhile, obesity contributes to many diseases such as:

  • High blood glucose (sugar) or diabetes.
  • High blood pressure (hypertension).
  • High blood cholesterol and triglycerides (dyslipidemia, or high blood fats).
  • Heart attacks due to coronary heart disease, heart failure, and stroke.
  • Bone and joint problems, more weight puts pressure on the bones and joints. This can lead to osteoarthritis, a disease that causes joint pain and stiffness.
  • Stopping breathing during sleep (sleep apnea). This can cause daytime fatigue or sleepiness, poor attention, and problems at work.
  • Gallstones and liver problems.
  • Some cancers.

The National Institute of Health is incredibly concerned about the future of overweight, sedentary Americans.

More recent evidence points to differential roles for body fat distribution patterns, in addition to excess overall adiposity, in elevating risk of many major chronic diseases. The large numbers of children entering adulthood overweight, together with increased weight gain in adulthood, portend an enormous burden in terms of human suffering, lost productivity, and health care expenditure in the coming decades. (source)

And – since it’s the purview of this website – imagine if the SHTF and you were too overweight and sedentary to go out and acquire the supplies you need to survive. Imagine what will happen when your medication runs out and you have a preventable disease brought on by your sedentary lifestyle. Imagine how your family will feel watching you suffer.

You need to add more movement to your life.

Unless you are among the 23% of Americans who meet the national exercise guidelines, you need to add more movement to your life. I suspect that there are a lot of people who believe they are disabled because getting started on a movement program is hard. It really does hurt, I know. But there’s a very good chance as you begin to move more it will become far easier. Don’t give in to it if your doctor says, “Oh, you’re disabled” and hands you a sticker for your car unless you really, truly are. If there’s even a glimmer of doubt in your mind, try to move just a few more steps each day. Instead of using the scooter to shop, push a cart to give yourself something to lean on. You aren’t training for a marathon – 10 extra steps a day will add up if you keep on pushing. But, MOVE.

The best way to increase movement is to decrease convenience. I don’t mean that you need to suddenly become a hunter-gatherer but you need to get off your duff. (To get started, check out this article or Bug Out Boot Camp and of course, always contact your doctor before beginning an exercise program. Blah, blah, blah.)

You need to carry heavy things instead of getting them delivered. You need to climb the stairs instead of taking the elevator or escalator. You need to actually go inside the store to do your shopping instead of sitting in your car, waiting for stuff to get loaded into your trunk. Park at the back of the parking lot, or better yet, at a store further away. Quit ordering from Amazon and buy things locally so you can walk around the store. Look for the hills and walk up and down them instead of avoiding them. If you want to eat restaurant food, go to the dad-gum restaurant. Find a place to walk to every day – maybe the post office, a coffee shop, or the dog park – and make it part of your routine.

It’s not unusual in other parts of the world to walk 8, 10, or even more miles, every single day. You don’t need to start there but maybe you should strive to get there. Once you’re in your groove, it should only take an hour or so to walk 4 miles. Using your feet as transportation is one of the healthiest things you can do.

 

Embodied Spirituality: The Truth Shall Set You Free

By Jack Adam Weber

Source: Collective Evolution

For myself, spirituality means aligning with what is true, or most likely true. This means looking at what is true through the lens of my unique experience and self-reflection (subjectively) and what is true in the world (objectively).

Living in accord with what’s true means I have to confront lots of things that are tough to stomach and that I’d prefer weren’t true. I practice resiliency by enduring this discovery process. It takes courage, humility, sensitivity, insight, intellectual rigor, emotional intelligence, and flexibility—in essence, all of me.

Why does it require all of me to be honest?

Because we humans have evolved to stick to our beliefs, even though many of them are false. We, in fact, experience a dopamine rush (a feel-good neurotransmitter in our brains) when we affirm our beliefs, even if they are wrong. So, confronting false beliefs about myself and the world means I have to endure some degree of feeling badly, some emotional turmoil, cognitive dissonance, and reorientation of my world. When I challenge many of my false beliefs, I encounter nothing short of transformation on all levels. Sounds like a bona fide spiritual path to me.

The Power of (False) Belief

This being human is a guesthouse,
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

—Rumi

When we don’t align with what’s true about ourselves, interpersonally, and in the world, we develop false beliefs. And we like to assert these false beliefs. Using evidence and acknowledging reality can help us let go of our false beliefs. We receive this information subjectively through self-reflection and what others share with us (which we also need to sort through for false projections). We receive true information about objective reality by direct observation and through evidence.

Ascertaining inconvenient truths means we have to let go of our self-administered dopamine addiction (by lying to ourselves and others when wrong) and experience feeling badly temporarily. We have to accept new visitors to the guesthouse of our psyche if we want to be more honest. If we can’t do this, we cut ourselves short of our potential.

We can’t be as loving and kind when we’re deluded about what’s true, subjectively and objectively. If I can’t accept that I am more self-serving than I think I am, I will continue to unconsciously put myself first at the expense of others. If I can’t acknowledge that smoking cigarettes, synthetic chemicals in perfumes, or spraying RoundUp is harmful, I am more likely to condone their use, which causes harm.

To change belief structures includes a collapse of our sense of self, trust, safety, belonging, and our perceived survival. This is also why many cling so dearly to their beliefs; even war can seem like a better option than to adjust ourselves to reality. Reality seems pretty powerful this way! If we adopt reality as our guru, we have a powerful teacher on our side to wake us up. So, a willingness to embody our humanness can be a path to greater compassion and peace. Embodied spirituality means being fully human—accepting and working skillfully with all our thoughts, emotions, physical issues, and relationships.

When we don’t embody our spirituality, we don’t take as good care of the Earth, which is the extension of our own bodies. In the age of environmental collapse, an earthy and embodied relationship to life that apprehends what is true helps us heal what’s ill. Like missing a medical diagnosis, how can we treat what what we can’t bear to admit and accurately diagnose? Honesty is therefore the first step to healing and embodying our lives.

Being Human is Very Spiritual

We, in fact, need nothing more than everyday honest living for spirituality to put us on a path of massive transformation.The more we can let go of spiritual loftiness and encounter our ordinary humanness, the more resilient and honest we become. Ironically, it is precisely this difficult growth that has given rise to many spiritual and religious paths that abandon the ordinary, grounded world of embodied living, as complex as it is. These spiritual paths thrive on what is highly likely untrue. They try to escape the pain of everyday living by denying what’s painful, which is called spiritual bypassing. With skillfulness, wisdom, and support we can navigate what’s honestly human while not bypassing.

Learning to welcome and tolerate all manner of emotions and inconvenient truths to our guesthouse allows us to align with reality, especially welcoming what makes us feel badly. It’s important to align both with the good and the ugly because when we ignore the ugly and painful, it goes unhealed and untended. Our precious biosphere suffering under the weight of our pollution is a prime example. What we don’t want to look at, we can’t address. Turning our heads and hearts away from it creates more pain and ugliness.

The New Age dictum, “What you put your attention on grows,” fails to acknowledge the importance of embracing what’s ugly and painful. A wiser, more embodied version might go: “The negative things you put your attention on allow you to see reality and address it before it takes over beyond the point of repair.” Look at the plastic pollution issue or climate change as examples. Acknowledging both sides of the coin is more important than choosing only the bright side of life in order to remain happy, which is short-lived when we’re in denial of the dark side. Wanting to remain happy at the expense of not seeing reality (except when we need a recharge break from honestly facing it) is fear in disguise that ultimately comes back to bite us. It also bites us in the moment because this denial cuts us off from our deeper hearts—our compassion and empathy—which are stirred by painful realities.

We can’t know everything, of course. Nor can we be right all the time. But we can be aligned enough with everyday reality (what matters at the end of the day) to make a difference and eliminate unnecessary suffering. We just have to be willing to be selfless enough to stop avoiding necessary pain to the degree we do.

Science & Critical Thinking

Scientific consensus is the primary arbiter of what’s objectively true in the world; what we subjectively experience is not as good a measure of what’s objectively true. “I like apples” is a subjective truth. No one can disprove this; it’s a personal truth. It is not the purview of science to disprove a subjective experience. Yet, if I claim that everyone likes apples just because I experience their yumminess, this is imposing a personal truth onto external reality. And, it’s not true—we know not everyone likes apples, and nothing is wrong with them for not liking them. It is the purview of science to demonstrate that not everyone likes apples, and simple common sense will do in a pinch.

Of course, there is bad science, like the junk (dishonest) science produced by many corporations such as Big Pharma and Bayer-Monsanto with regard to GMOs. So, when I say science, I mean good, peer-reviewed (and not conflict-of-interest and corporate-funded), consensus science. And yes, many scientific truths are always in flux, but many scientific discoveries do not change because they have stood the test of many challenges. Think about the law of gravity and the laws of thermodynamics. Many who want to protect their sense of self and ego deem all science to be manipulative, dishonest, and just another belief system. This is just not true. If it were, the device on which you are reading this article would not function because it’s constructed as a result of the collaboration of many scientific laws that have not been debunked and instead stood the test of time.

Consider another example: If I experience a vision during a medicine journey or receive a message in a dream one night that has personal meaning to me, I might conclude it’s true for everyone, or true in the world. Let’s say a blue dragon with white polka-dots tells me that aliens are communicating to humanity by way of trees. Well, before I know if this is true or not, I’d have to investigate its veracity. I don’t deem it true simply because I had a subjective experience that conveyed it was. This way, I can tentatively receive this bit of intuitive knowledge and seek to determine if it’s true. Intuition tips me off to what is possible, not necessarily what is true.

Confounding subjective and objective truth is one of the biggest faux pas we make, especially in spiritual circles.

Science shows us what’s most likely true beyond our own intuition, beliefs, and biases. Even with science’s errors and its dishonest publishing politics, good scientific consensus is still the best tool we have for determining what’s true about the natural world, not our subjective experiences. We have to be skillful and aware not to automatically deem our subjective experiences as objective truths. This helps us align with reality, keep an appropriately open mind, and helps everyone get along better because we’re not feuding over what’s objectively true.

“What’s True for Me”

When everyone feels entitled to their opinion—”what’s true for me”—we end up with lots of personal beliefs and memes that aren’t true. “Personal truth” or “what’s true for me” is a subjective truth. Your like of apples doesn’t mean anything about the external world, such as my opinion of apples. If I don’t trust politicians or my landlord, this doesn’t mean they are untrustworthy. I need objective evidence to prove or verify my distrust. Or I can just own this hunch and honestly call it so, while knowing it might not be true. This discernment between subjective and objective truth helps prevent assumptions and dogmas. This also sounds pretty spiritual to me.

If someone sheds distressing light on a politician I like or my best friend, I’m likely to become defensive because my sense of self and orientation in the world, as well as my emotional security, are invested in these beliefs. If my belief structures are challenged, all of what that belief system keeps in place becomes shaky. And this is just too scary for most of us, so much so that we defend against it or attack and assault others because of it. We often make the mistake of imposing “what’s true for me” onto what’s true for everyone or what’s true in the world.

“What’s true for me”  beliefs can’t automatically be extended to external reality unless we have evidence beyond our own subjective perception to deem them so. If I believe the world is flat and this is “what’s true for me,” that doesn’t fly. This is to make a subjective truth objectively factual. This is what leads to conflict and living in fantasy. Just look at religious and many New Age beliefs as examples. They are not different from our personal beliefs about the nature of reality that are also false and cause us to act in egoic, violent ways.

What’s True “Out There”

Good science to determine the mostly likely and factual objective knowledge offers us the opportunity to dismantle our egos and illusions. Science and critical thinking show us that many of our “what’s true for me” opinions about the world are wrong. Notice I am not talking about personal feelings and preferences, but rather our statements of fact about the world.

Objective truths implicitly challenge us to change, to transform ourselves. It takes spiritual-emotional courage to accept these facts, which builds resiliency the more we practice aligning with what is both subjectively and objectively true. The sun appears to go down over the horizon; the Earth appears flat. Via science, we know these subjective observations are not true. Using my intuition to make such conclusions is a wrong use of this faculty. If my intuition tells me there is more to the story, then I can investigate it for other evidence. This, in fact, is how many scientific discoveries occur. Intuition and science are not mutually exclusive. In fact, they are allies as long as we don’t assume what’s subjectively true to be objectively true, and vice versa.

Many people dismiss science precisely because its conclusions fly in the face of what they’d prefer to believe. This results in intellectual dishonesty and spiritual delusion. Our emotional bents and grudges—especially those resulting from our hurt and wounds that have generated anger, fear, pain and thus, bias—prevent us from being intellectually honest, unless we recognize the dynamic by which we deceive ourselves and we set about to be more honest. This requires enduring the discomfort of being humbled and sacrificing a temporary dopamine rush for the truth.

To be able to accept truth therefore requires that we deal with our emotional baggage and triggers, because this is the primary driver for our intellectual dishonesty and spiritual laziness. Many of us would fall apart if we discovered that parts of our worldview are untrue. That could result in a spiritual emergency, akin to a healing crisis, which ultimately improves us and makes us more effective in the world.

Warriorship

This is why spiritual warriorship—aligning myself with what is most likely objectively and subjectively true—requires I be emotionally and intellectually rigorous and courageous. It means that I listen to scientific consensus and not discard it because I’d like to believe something else. It means that I listen to the opinions of others and gain perspective on myself (while also honestly and humbly sorting out projections and displacements of other people’s biases). It means that I genuinely and honestly consider interpersonal facts about which I might have an incorrect opinion. And it means that I notice the whispers inside me that tell me when I am being dishonest or hiding from the truth, with white lies tolerated now and again.

Many spiritual paths involve giving over one’s will and beliefs to a guru. Yet, that guru can be corrupt and deluded and conflate subjective and objective truths. For example, feeling “one with all” in meditation doesn’t mean that we are all one in a black or white way—without appropriate boundaries, individual needs, and different tolerances and sensibilities. In this sense, aligning ourselves with what is most likely true, subjectively and objectively, is a robust spiritual path—because, much like a guru, it forces us to align with truth and withstand the breakdown of some part of our existing paradigm. This is death and rebirth work, for sure. Again, this sounds pretty spiritual to me.

Detachment from reality by remaining stuck in one’s self-centered and deluded beliefs doesn’t help the planet or help us show up for one another. Consider our government’s failure to acknowledge the widespread harm of key pesticides, or the neurotoxic chemicals in perfumes and scented products, despite the scientific evidence and the fact that many of these products are banned in the EU and other, more sensible places than America. This creates crimes of global proportion because of the actions (and inactions) and resulting injury that a denial of the facts causes. Or consider a smaller-scale example. If someone doesn’t appreciate you, despite evidence to the contrary they choose not to see, they will treat you poorly and create unnecessary suffering for you and themselves.

Embodied Spirituality

To live an embodied spirituality—where we are in alignment with reality and what’s as true as we can glean— means we have to give up many of our fantasies and wishful thinking. It means we have to tend intimately to our emotional lives and the hidden aches and wounds that hide us from the truth. We find these hidden places when we descend into and become more conscious of our bodies (this is a key aspect of the “body” part of “embodied spirituality”). We have to practice critical thinking to align with external reality, what’s known as “intellectual honesty.” Emotional and intellectual honesty are the pillars that produce spiritual honesty.

When we practice emotional healing, good thinking, and care for the greater good, we inhabit our bodies more fully. Belonging to ourselves this way connects us to the body of the Earth, so we can treat it with the same integrity with which we treat ourselves . This way, spirituality begins with our (extra)ordinary humanness and self-healing and extends to the ordinary, extraordinary world around us in the same vein of integrity.

It’s easy to live in a fantasy world, believing what’s convenient, what feeds our biases, puffs up our superiority, denies what makes us uncomfortable, and propels our hate. These convenient, false beliefs also protect our core wounds and our need to belong in the world at any cost. The problem is that believing in what’s untrue damages the world because it guides our actions and inaction.

Science and everyday evidence are beautiful because they bypass our bias and opinion; they don’t care what we believe or what injures our ego. They’re impartial. Sounds like the work of a good guru to me. When we get humility, courage, honesty, good thinking, and passion all working in harmony and assuming their appropriate roles for truth-discerning, we get integration, which begets integrity. These psycho-spiritual capacities are the cornerstone of an embodied spirituality, which is simply to be an exquisitely integrated and aware human being who genuinely cares about oneself and the world . . . enough to be willing to suffer disillusionment to align with and serve it.

When we align our subjective and objective truths, we live in more harmony, not only with ourselves but with every other precious, living thing. What better path could we take than to strive for an embodied, earthy life in the age of environmental collapse? For, the collapse of the natural world may indeed be due to our collective, personal collapse of integrity—the abandonment of our own embodiment.

SHENPA AND THE TIBETAN ART OF NOT GETTING HOOKED

By Azriel ReShel

Source: Waking Times

Shenpa is the Tibetan word for attachment. According to Pema Chödrön, shenpa would better be translated as “something that hooks us”.

There are two levels of shenpa, the reaction to a pain that surfaces within us and the escaping of pain that is within us. Dzigar Kongtrul Rinpoche, refers to shenpa as the charge behind our thoughts, words and actions, and the charge behind our likes and dislikes. Shenpa is what motivates our habitual patterns and our addictions.

Shenpa is also vibrant in the moment when someone puts you down, says something you don’t like, or even makes an innocent remark which is misinterpreted by your inner lens of pain, and you erupt forth like a volcano. We can even feel the eruption coming, and see the moment of choice; that split second where the forked road appears and we can choose which pathway to follow, and yet we usually take the volcanic one, regretting our reaction after.

So Why do we Get Hooked?

We all experience shenpa. It’s at the root of our escapism from our own suffering. It’s what we turn to in order to ease our pain; distract ourselves from the world. It’s also how we react when someone pushes the button holding our pain hostage.

I have been having my own shenpa journey with my ex-partner. Mostly I’m good at ignoring the barbed comments, or negative stories about me that my children tell me when they arrive back from being with their Dad, but sometimes I succumb. And even as I drag myself into what I know will be an energy draining conflict I’ll regret, I go racing along that silver pathway. And of course, it always ends badly. I regret wasting my time or my energy either defending myself or falling into the trap of believing something will be different and it never is. So why does this happen? It is the peculiar field of the involuntary response of shenpa. We take the bait while swimming along nicely in life, even though we know we’ll be caught and in the frying pan pretty damn soon.

Pema Chodron says we could also call shenpa ‘the urge.’

[It is] the urge to smoke that cigarette, to overeat, to have another drink, to indulge our addiction whatever it is. Sometimes shenpa is so strong that we’re willing to die getting this short-term symptomatic relief. The momentum behind the urge is so strong that we never pull out of the habitual pattern of turning to poison for comfort. It doesn’t necessarily have to involve a substance; it can be saying mean things or approaching everything with a critical mind.

This is the addictive nature of shenpa we all know so well. Our escape from reality and voyage into mindless practices, like eating an entire box of chocolates, or binge drinking. It sets us on a cycle that ends with negative consequences.

At the subtlest level, we feel a tightening, a tensing, a sense of closing down. Then we feel a sense of withdrawing, not wanting to be where we are. That’s the hooked quality. That tight feeling has the power to hook us into self-denigration, blame, anger, jealousy and other emotions which lead to words and actions that end up poisoning us. ~ Pema Chodron

Interestingly, shenpa is also present in the so-called ‘good’ addictions. You know the yogi who does two-hour ashtanga classes daily and loses their ananda (bliss) if they’re not on the mat. We all have attachments, that’s human nature.

Pema Chodron says that shenpa thrives on the underlying insecurity of living in a world that is always changing. We get caught in wanting things to be a certain way, to always be that way. Our partner is especially loving towards us and then we expect and want every experience to be just like that. But that’s not how life works. We get caught in the desire for sameness. It can happen with meditation practice too. We have a wonderful, transcendent and beautiful meditation and we then measure all subsequent meditations against this one practice, feeling disappointed or disillusioned when the mind won’t rest and we can’t reach that same state again.

Shenpa brings us back to the ever-changing present moment. As we accept whatever comes at us, with unconditional acceptance, we become unattached and life flows more gracefully.

Learning to recognise shenpa teaches us the meaning of not being attached to this world. Not being attached has nothing to do with this world. It has to do with shenpa — being hooked by what we associate with comfort. All we’re trying to do is not to feel our uneasiness. But when we do this we never get to the root of practice. The root is experiencing the itch as well as the urge to scratch, and then not acting it out. ~ Pema Chodron

Overcoming Our Attachments

To overcome shenpa is to have radical mindfulness, integrity and a deep connection with yourself. It requires constant communication and most of all – listening. It is a wonderfully powerful practice.

It is like the spaces in music, the pause between the in-breath and the out-breath. The exceptional moment that can change everything. And when we bring awareness to this moment, we can change the course of relationships, events and our personality. When we catch ourselves before the angry outburst, or in that thought that comes before reaching for a cigarette or the next block of chocolate, we can heal old patterns and change the way we experience our lives.

Pema Chodron says the Tibetan word for renunciation is shenlok, which means turning shenpaupside-down or shaking it up.

In practicing with shenpa, first we try to recognise it. The best place to do this is on the meditation cushion. Sitting practice teaches us how to open and relax to whatever arises, without picking and choosing. It teaches us to fully experience the uneasiness and the urge, and to interrupt the momentum that usually follows. We do this by not following after the thoughts and learning to come back to the present moment. We learn to stay with the uneasiness, the tightening, the itch ofshenpa. We train in sitting still with our desire to scratch. This is how we learn to stop the chain reaction of habitual patterns that otherwise will rule our lives. This is how we weaken the patterns that keep us hooked into discomfort that we mistake as comfort.

We won’t always get it right and there will always be charges and more layers, but basically shenpa is pointing us to the places deep within us that are calling out for healing and loving attention, so we can return to the self. Gathering yourself up like an old friend, and reaching for a cup of tea and a cookie, you can welcome those long forgotten places and begin the journey back to wholeness and inner peace.

Decriminalizing the Drug War?

Calculating the Damage from a Century of Drug Prohibition

By Alfred W. McCoy

Source: TomDispatch.com

We live in a time of change, when people are questioning old assumptions and seeking new directions. In the ongoing debate over health care, social justice, and border security, there is, however, one overlooked issue that should be at the top of everyone’s agenda, from Democratic Socialists to libertarian Republicans: America’s longest war. No, not the one in Afghanistan. I mean the drug war.

For more than a century, the U.S. has worked through the U.N. (and its predecessor, the League of Nations) to build a harsh global drug prohibition regime — grounded in draconian laws, enforced by pervasive policing, and punished with mass incarceration. For the past half-century, the U.S. has also waged its own “war on drugs” that has complicated its foreign policy, compromised its electoral democracy, and contributed to social inequality. Perhaps the time has finally come to assess the damage that drug war has caused and consider alternatives.

Even though I first made my mark with a 1972 book that the CIA tried to suppress on the heroin trade in Southeast Asia, it’s taken me most of my life to grasp all the complex ways this country’s drug war, from Afghanistan to Colombia, the Mexican border to inner-city Chicago, has shaped American society. Last summer, a French director doing a documentary interviewed me for seven hours about the history of illicit narcotics. As we moved from the seventeenth century to the present and from Asia to America, I found myself trying to answer the same relentless question: What had 50 years of observation actually drilled into me, beyond some random facts, about the character of the illicit traffic in drugs?

At the broadest level, the past half-century turns out to have taught me that drugs aren’t just drugs, drug dealers aren’t just “pushers,” and drug users aren’t just “junkies” (that is, outcasts of no consequence). Illicit drugs are major global commodities that continue to influence U.S. politics, both national and international. And our drug wars create profitable covert netherworlds in which those very drugs flourish and become even more profitable. Indeed, the U.N. once estimated that the transnational traffic, which supplied drugs to 4.2% of the world’s adult population, was a $400 billion industry, the equivalent of 8% of global trade.

In ways that few seem to understand, illicit drugs have had a profound influence on modern America, shaping our international politics, national elections, and domestic social relations. Yet a feeling that illicit drugs belong to a marginalized demimonde has made U.S. drug policy the sole property of law enforcement and not health care, education, or urban development.

During this process of reflection, I’ve returned to three conversations I had back in 1971 when I was a 26-year-old graduate student researching that first book of mine, The Politics of Heroin: CIA Complicity in the Global Drug Trade. In the course of an 18-month odyssey around the globe, I met three men, deeply involved in the drug wars, whose words I was then too young to fully absorb.

The first was Lucien Conein, a “legendary” CIA operative whose covert career ranged from parachuting into North Vietnam in 1945 to train communist guerrillas with Ho Chi Minh to organizing the CIA coup that killed South Vietnamese President Ngo Dinh Diem in 1963. In the course of our interview at his modest home near CIA headquarters in Langley, Virginia, he laid out just how the Agency’s operatives, like so many Corsican gangsters, practiced the “clandestine arts” of conducting complex operations beyond the bounds of civil society and how such “arts” were, in fact, the heart and soul of both covert operations and the drug trade.

Second came Colonel Roger Trinquier, whose life in a French drug netherworld extended from commanding paratroopers in the opium-growing highlands of Vietnam during the First Indochina War of the early 1950s to serving as deputy to General Jacques Massu in his campaign of murder and torture in the Battle of Algiers in 1957. During an interview in his elegant Paris apartment, Trinquier explained how he helped fund his own paratroop operations through Indochina’s illicit opium traffic. Emerging from that interview, I felt almost overwhelmed by the aura of Nietzschean omnipotence that Trinquier had clearly gained from his many years in this shadowy realm of drugs and death.

My last mentor on the subject of drugs was Tom Tripodi, a covert operativewho had trained Cuban exiles in Florida for the CIA’s 1961 Bay of Pigs invasion and then, in the late 1970s, penetrated mafia networks in Sicily for the U.S. Drug Enforcement Administration. In 1971, he appeared at my front door in New Haven, Connecticut, identified himself as a senior agent for the Treasury Department’s Bureau of Narcotics, and insisted that the Bureau was worried about my future book. Rather tentatively, I showed him just a few draft pages of my manuscript for The Politics of Heroin and he promptly offered to help me make it as accurate as possible. During later visits, I would hand him chapters and he would sit in a rocking chair, shirt sleeves rolled up, revolver in his shoulder holster, scribbling corrections and telling remarkable stories about the drug trade — like the time his Bureau found that French intelligence was protecting the Corsican syndicates smuggling heroin into New York City. Far more important, though, through him I grasped how ad hoc alliances between criminal traffickers and the CIA regularly helped both the Agency and the drug trade prosper.

Looking back, I can now see how those veteran operatives were each describing to me a clandestine political domain, a covert netherworld in which government agents, military men, and drug traders were freed from the shackles of civil society and empowered to form secret armies, overthrow governments, and even, perhaps, kill a foreign president.

At its core, this netherworld was then and remains today an invisible political realm inhabited by criminal actors and practitioners of Conein’s “clandestine arts.” Offering some sense of the scale of this social milieu, in 1997 the United Nations reported that transnational crime syndicates had 3.3 million members worldwide who trafficked in drugs, arms, humans, and endangered species. Meanwhile, during the Cold War, all the major powers — Britain, France, the Soviet Union, and the United States — deployed expanded clandestine services worldwide, making covert operations a central facet of geopolitical power. The end of the Cold War has in no way changed this reality.

For over a century now, states and empires have used their expanding powers for moral prohibition campaigns that have periodically transformed alcohol, gambling, tobacco, and, above all, drugs into an illicit commerce that generates sufficient cash to sustain covert netherworlds.

Drugs and U.S. Foreign Policy

The influence of illicit drugs on U.S. foreign policy was evident between 1979 and 2019 in the abysmal failure of its never-ending wars in Afghanistan. Over a period of 40 years, two U.S. interventions there fostered all the conditions for just such a covert netherworld. While mobilizing Islamic fundamentalists to fight the Soviet occupation of that country in the 1980s, the CIA tolerated opium trafficking by its Afghan mujahedeen allies, while arming them for a guerrilla war that would ravage the countryside, destroying conventional agriculture and herding.

In the decade after superpower intervention ended in 1989, a devastating civil war and then Taliban rule only increased the country’s dependence upon drugs, raising opium production from 250 tons in 1979 to 4,600 tons by 1999. This 20-fold increase transformed Afghanistan from a diverse agricultural economy into a country with the world’s first opium monocrop — that is, a land thoroughly dependent on illicit drugs for exports, employment, and taxes. Demonstrating that dependence, in 2000 when the Taliban banned opium in a bid for diplomatic recognition and cut production to just 185 tons, the rural economy imploded and their regime collapsed as the first U.S. bombs fell in October 2001.

To say the least, the U.S. invasion and occupation of 2001-2002 failed to effectively deal with the drug situation in the country. As a start, to capture the Taliban-controlled capital, Kabul, the CIA had mobilized Northern Alliance leaders who had long dominated the drug trade in northeast Afghanistan, as well as Pashtun warlords active as drug smugglers in the southeastern part of the country. In the process, they created a post-war politics ideal for the expansion of opium cultivation.

Even though output surged in the first three years of the U.S. occupation, Washington remained uninterested, resisting anything that might weaken military operations against the Taliban guerrillas. Testifying to this policy’s failure, the U.N.’s Afghanistan Opium Survey 2007 reported that the harvest that year reached a record 8,200 tons, generating 53% of the country’s gross domestic product, while accounting for 93% of the world’s illicit narcotics supply.

When a single commodity represents over half of a nation’s economy, everyone — officials, rebels, merchants, and traffickers — is directly or indirectly implicated. In 2016, the New York Times reported that both Taliban rebels and provincial officials opposing them were locked in a struggle for control of the lucrative drug traffic in Helmand Province, the source of nearly half the country’s opium. A year later, the harvest reached a record 9,000 tons, which, according to the U.S. command, provided 60% of the Taliban’s funding. Desperate to cut that funding, American commanders dispatched F-22 fighters and B-52 bombers to destroy the insurgency’s heroin laboratories in Helmand — doing inconsequential damage to a handful of crude labs and revealing the impotence of even the most powerful weaponry against the social power of the covert drug netherworld.

With unchecked opium production sustaining Taliban resistance for the past 17 years and capable of doing so for another 17, the only U.S. exit strategy now seems to be restoring those rebels to power in a coalition government — a policy tantamount to conceding defeat in its longest military intervention and least successful drug war.

High Priests of Prohibition

For the past half-century, the ever-failing U.S. drug war has found a compliant handmaiden at the U.N., whose dubious role when it comes to drug policy stands in stark contrast to its positive work on issues like climate change and peace-keeping.

In 1997, the director of U.N. drug control, Dr. Pino Arlacchi, proclaimed a 10-year program to eradicate all illicit opium and coca cultivation from the face of the planet, starting in Afghanistan. A decade later, his successor, Antonio Maria Costa, glossing over that failure, announced in the U.N.’s World Drug Report 2007 that “drug control is working and the world drug problem is being contained.” While U.N. leaders were making such grandiloquent promises about drug prohibition, the world’s illicit opium production was, in fact, rising 10-fold from just 1,200 tons in 1971, the year the U.S. drug war officially started, to a record 10,500 tons by 2017.

This gap between triumphal rhetoric and dismal reality cries out for an explanation. That 10-fold increase in illicit opium supply is the result of a market dynamic I’ve termed “the stimulus of prohibition.” At the most basic level, prohibition is the necessary precondition for the global narcotics trade, creating both local drug lords and transnational syndicates that control this vast commerce. Prohibition, of course, guarantees the existence and well-being of such criminal syndicates which, to evade interdiction, constantly shift and build up their smuggling routes, hierarchies, and mechanisms, encouraging a worldwide proliferation of trafficking and consumption, while ensuring that the drug netherworld will only grow.

In seeking to prohibit addictive drugs, U.S. and U.N. drug warriors act as if mobilizing for forceful repression could actually reduce drug trafficking, thanks to the imagined inelasticity of, or limits on, the global narcotics supply. In practice, however, when suppression reduces the opium supply from one area (Burma or Thailand), the global price just rises, spurring traders and growers to sell off stocks, old growers to plant more, and new areas (Colombia) to enter production. In addition, such repression usually only increases consumption. If drug seizures, for instance, raise the street price, then addicted consumers will maintain their habit by cutting other expenses (food, rent) or raising their income by dealing drugs to new users and so expanding the trade.

Instead of reducing the traffic, the drug war has actually helped stimulate that 10-fold increase in global opium production and a parallel surge in U.S. heroin users from just 68,000 in 1970 to 886,000 in 2017.

By attacking supply and failing to treat demand, the U.N.-U.S. drug war has been pursuing a “solution” to drugs that defies the immutable law of supply and demand. As a result, Washington’s drug war has, in the past 50 years, gone from defeat to debacle.

The Domestic Influence of Illicit Drugs

That drug war has, however, incredible staying power. It has persisted despite decades of failure because of an underlying partisan logic. In 1973, while President Richard Nixon was still fighting his drug war in Turkey and Thailand, New York’s Republican governor, Nelson Rockefeller, enacted the notorious “Rockefeller Drug Laws.” Those included mandatory penalties of 15 years to life for the possession of just four ounces of narcotics.

As the police swept inner-city streets for low-level offenders, annual prison sentences in New York State for drug crimes surged from only 470 in 1970 to a peak of 8,500 in 1999, with African-Americans representing 90% of those incarcerated. By then, New York’s state prisons held a previously unimaginable 73,000 people. During the 1980s, President Ronald Reagan, a conservative Republican, dusted off Rockefeller’s anti-drug campaign for intensified domestic enforcement, calling for a “national crusade” against drugs and winning draconian federal penalties for personal drug use and small-scale dealing.

For the previous 50 years, the U.S. prison population had remained remarkably stable at just 110 prisoners per 100,000 people. The new drug war, however, doubled those prisoners from 370,000 in 1981 to 713,000 in 1989. Driven by Reagan-era drug laws and parallel state legislation, prison inmates soared to 2.3 million by 2008, raising the country’s incarceration rate to an extraordinary 751 prisoners per 100,000 population. And 51% of those in federal penitentiaries were there for drug offenses.

Such mass incarceration has led as well to significant disenfranchisement, starting a trend that would, by 2012, deny the vote to nearly six million people, including 8% of all African-American voting-age adults, a liberal constituency that had gone overwhelmingly Democratic for more than half a century. In addition, this carceral regime concentrated its prison populations, including guards and other prison workers, in conservative rural districts of the country, creating something akin to latter-day “rotten boroughs” for the Republican Party.

Take, for example, New York’s 21st Congressional District, which covers the Adirondacks and the state’s heavily forested northern panhandle. It’s home to 14 state prisons, including some 16,000 inmates, 5,000 employees, and their 8,000 family members — making them collectively the district’s largest employer and a defining political presence. Add in the 13,000 or so troops in nearby Fort Drum and you have a reliably conservative bloc of 26,000 voters (and 16,000 non-voters), or the largest political force in a district where only 240,000 residents actually vote. Not surprisingly, the incumbent Republican congresswoman survived the 2018 blue wave to win handily with 56% of the vote. (So never say that the drug war had no effect.)

So successful were Reagan Republicans in framing this partisan drug policy as a moral imperative that two of his liberal Democratic successors, Bill Clinton and Barack Obama, avoided any serious reform of it. Instead of systemic change, Obama offered clemency to about 1,700 convicts, an insignificant handful among the hundreds of thousands still locked up for non-violent drug offenses.

While partisan paralysis at the federal level has blocked change, the separate states, forced to bear the rising costs of incarceration, have slowly begun reducing prison populations. In a November 2018 ballot measure, for instance, Florida — where the 2000 presidential election was decided by just 537 ballots — voted to restore electoral rights to the state’s 1.4 million felons, including 400,000 African-Americans. No sooner did that plebiscite pass, however, than Florida’s Republican legislators desperately tried to claw backthat defeat by requiring that the same felons pay fines and court costs before returning to the electoral rolls.

Not only does the drug war influence U.S. politics in all sorts of negative ways but it has reshaped American society — and not for the better, either. The surprising role of illicit drug distribution in ordering life inside some of the country’s major cities has been illuminated in a careful study by a University of Chicago researcher who gained access to the financial records of a drug gang inside Chicago’s impoverished Southside housing projects.  He found that, in 2005, the Black Gangster Disciple Nation, known as GD, had about 120 bosses who employed 5,300 young men, largely as street dealers, and had another 20,000 members aspiring to those very jobs. While the boss of each of the gang’s hundred crews earned about $100,000 annually, his three officers made just $7.00 an hour, his 50 street dealers only $3.30 an hour, and their hundreds of other members served as unpaid apprentices, vying for entry-level slots when street dealers were killed, a fate which one in four regularly suffered.

So what does all this mean? In an impoverished inner city with very limited job opportunities, this drug gang provided high-mortality employment on a par with the minimum wage (then $5.15 a hour) that their peers in more affluent neighborhoods earned from much safer work at McDonald’s. Moreover, with some 25,000 members in Southside Chicago, GD was providing social order for young men in the volatile 16-to-30 age cohort — minimizing random violence, reducing petty crime, and helping Chicago maintain its gloss as a world-class business center. Until there is sufficient education and employment in the nation’s cities, the illicit drug market will continue to fill the void with work that carries a high cost in violence, addiction, imprisonment, and more generally blighted lives.

The End of Drug Prohibition

As the global prohibition effort enters its second century, we are witnessing two countervailing trends. The very idea of a prohibition regime has reached a crescendo of dead-end violence not just in Afghanistan but recently in Southeast Asia, demonstrating the failure of the drug war’s repression strategy. In 2003, Thai Prime Minister Thaksin Shinawatra launched a campaign against methamphetamine abuse that prompted his police to carry out 2,275 extrajudicial killings in just three months. Carrying that coercive logic to its ultimate conclusion, on his first day as Philippine president in 2016, Rodrigo Duterte ordered an attack on drug trafficking that has since yielded 1.3 million surrenders by dealers and users, 86,000 arrests, and some 20,000 bodies dumped on city streets across the country. Yet drug use remains deeply rooted in the slums of both Bangkok and Manila.

On the other side of history’s ledger, the harm-reduction movement led by medical practitioners and community activists worldwide is slowly working to unravel the global prohibition regime. With a 1996 ballot measure, California voters, for instance, started a trend by legalizing medical marijuana sales. By 2018, Oklahoma had become the 30th state to legalize medical cannabis. Following initiatives by Colorado and Washington in 2012, eight more states to date have decriminalized the recreational use of cannabis, long the most widespread of all illicit drugs.

Hit by a surge of heroin abuse during the 1980s, Portugal’s government first reacted with repression that, as everywhere else on the planet, did little to stanch rising drug abuse, crime, and infection. Gradually, a network of medical professionals across the country adopted harm-reduction measures that would provide a striking record of proven success. After two decades of this ad hoc trial, in 2001 Portugal decriminalized the possession of all illegal drugs, replacing incarceration with counseling and producing a sustained drop in HIV and hepatitis infections.

Projecting this experience into the future, it seems likely that harm-reduction measures will be adopted progressively at local and national levels around the globe, while various endless and unsuccessful wars on drugs are curtailed or abandoned. Perhaps someday a caucus of Republican legislators in some oak-paneled Washington conference room and a choir of U.N. bureaucrats in their glass-towered Vienna headquarters will remain the only apostles preaching the discredited gospel of drug prohibition.

The Path To Liberating Humanity Is The Same As The Path To Liberating The Individual

By Caitlin Johnstone

Source: CaitlinJohnstone.com

The path to enlightenment is the process of becoming clearly aware of all the different aspects of the way you operate inside, which enables you to relate to life as it’s actually appearing instead of through the filters of old conditioned mental habits. The path to the liberation of our species is the process of collectively becoming clearly aware of the reality of our situation as opposed to the false narratives about it, so that we can begin solving our problems as they actually are instead of the way the establishment media describes them. These two processes are recursive mirrors of each other; one describes the process on the micro scale, the other on the macro, but they occur in the exact same way.

People sometimes complain that I talk about the problems that humanity faces without ever offering any solutions. I disagree with this criticism; I talk about the solution to our problem all the time, using plain language that anyone can understand. It just often goes in one ear and out the other, because it’s not the sort of answer that people have been conditioned to listen for.

When people ask for solutions to our problems, they’re conditioned by the standard rhetoric of our time to get an essay about labor organization, political activism, consumer activism, cryptocurrencies or technological innovations, depending on where they’re at on the political spectrum. What they are not conditioned to listen for is the most direct and honest answer that I am able to give them: that we’ve got to move from an unhealthy relationship with mental narrative into a healthy one.

This is not some lofty or impractical suggestion, it’s just the thing that we need to do in order to pull up and away from our ecocidal, omnicidal trajectory and move into a healthy collaboration with each other and with our ecosystem. As long as our minds are susceptible to the manipulations of the powerful people who rule us by controlling the dominant narratives in our world, we’ll be bent to the will of sociopathic plutocrats and opaque government agencies until we plunge forever into the darkness of extinction or dehumanizing dystopia. Individuals are capable of transcending the unwholesome relationship with mental narrative which dominates conventional human consciousness, so that’s a potentiality which exists within our species as a collective as well.

This is the only off-ramp that I can see from the armageddon superhighway. It’s impossible to get the people to use the power of their numbers to unseat their oppressors as long as their oppressors are able to control the thoughts that they think in their heads. Political organization and activism can be thwarted by mass media campaigns which manipulate the majority into continuing to support the status quo. Cryptocurrencies and technological innovations are impotent as long as those in power can control the stories that the majority tells itself about how they work and what should be done with them. You won’t engage in revolutionary behavior if you’re being manipulated into not wanting to. So we’ve got to become impossible to manipulate.

This is the solution, and it’s very achievable. For millennia humanity has been writing about the capacity within all of us to transcend our old conditioning patterns and perceive the world free from the filters of mental narrative. They wrote about it within the limitations that existed on their expression at the time, coloring their descriptions with their respective religious beliefs, linguistic and cultural conventions, and what understanding of the mind they had access to in a pre-science world, and their ideas were generally cloistered within small esoteric circles due to the limited nature of communication, but the underlying message was always the same: reality is not what our thoughts describe, and we are all capable of perceiving beyond that mental veil.

Up until now, the phenomenon of what many refer to as enlightenment has been a fairly rare occurrence within our species (though I suspect not quite as rare as some claim). According to some teachers who’ve been coaching people through the process for decades, it seems to be happening more and more frequently today. The teacher Adyashanti writes the following:

There’s a phenomenon happening in the world today. More and more people are waking up—having real, authentic glimpses of reality. By this I mean that people seem to be having moments where they awaken out of their familiar senses of self, and out of their familiar senses of what the world is, into a much greater reality—into something far beyond anything they knew existed.

These experiences of awakening differ from  person to person. For some, the awakening is sustained over time, while for others the glimpse is momentary—it may last just a split second. But in that instant, the whole sense of “self ” disappears. The way they perceive the world suddenly changes, and they find themselves without any sense of separation between themselves and the rest of the world. It can be likened to the experience of waking up from a dream—a dream you didn’t even know you were in until you were jolted out of it.

In the beginning of my teaching work, most of the people who came to me were seeking these deeper realizations of spirituality. They were seeking to wake up from the limiting and isolated senses of self they had imagined themselves to be. It’s this yearning that underpins all spiritual seeking: to discover for ourselves what we already intuit to be true— that there is more to life than we are currently perceiving.

But as time  has passed, more  and  more  people are coming to me who have already had glimpses of this greater reality.

Renowned author and teacher Eckhart Tolle agrees:

I see signs that it is already happening. For the first time there is a large scale awakening on our planet. Why now? Because if there is no change in human consciousness now, we will destroy ourselves and perhaps the planet. The insanity of the collective egoic mind, amplified by science and technology, is rapidly taking our species to the brink of disaster. Evolve or die: that is our only choice now. Without considering the Eastern world, my estimate is that at this time about ten percent of people in North America are already awakening. That makes thirty million Americans alone, and in addition to those people in other North American countries, about ten percent of the population of Western European countries are also awakening. This is probably enough of a critical mass to bring about a new earth. So the transformation of consciousness is truly happening even though they won’t be reporting it on tonight’s news. Is it happening fast enough? I am hopeful about humanity’s future, much more so now than when I wrote The Power of Now. In fact that is why I wrote that book. I really wasn’t sure that humanity was going to survive. Now I feel differently. I see many reasons to be hopeful.

You are of course free to believe these guys or not, but I personally don’t see any incentive for them to be disingenuous about what they’re seeing in their field of work. The best way to make a fortune as a spiritual teacher is to gather a large cult-like following around yourself under the presentation of having attained something exceedingly special and rare, not to say essentially “Yeah this is happening all over the place now; it’s no big deal. What happened to me is becoming as common as grass.”

So why the change? Why after millennia of enlightenment remaining a rare phenomenon are we suddenly seeing it becoming more common?

I don’t know. Maybe it’s got something to do with the fact that we’re at evolve-or-die time as a species, and something primal deep within us is leaping to clear that hurdle in the same way all organisms fight to survive with everything they’ve got. Maybe it’s got something to do with our exponentially improved ability to network and share information, making useful pointers and teachings which guide the way to enlightenment vastly more accessible. Maybe our unprecedented access to information itself is the cause; billions of human brains suddenly connected to mankind’s entire collective archive of knowledge is in and of itself a drastic change in human consciousness. Maybe it’s all three. Maybe it’s something else we can’t see yet. But it does appear to be happening.

So what is enlightenment? There are as many answers to this question as there are people interested in it. Many will tell you that it’s a “merging with the divine” or some other unhelpful word salad of metaphysical specialness. Others will tell you that it’s a recognition of your own true nature as pure awareness which witnesses the play of forms. Others will say it’s the awakening of an energy in the spine known as kundalini, whose rise up through the crown of the head transforms your way of functioning. Others will say it’s simply seeing life as it is, unfiltered by mental conditioning. Go to online spiritual discussion forums and you’ll find people arguing about this question with the same vitriolic fervor as you see between different political ideologies in the forums you’re probably more familiar with.

Personally I haven’t found it very useful to talk about enlightenment as one specific thing that happens in one specific instance, like a lightbulb flicking on once and then you’re done. There are many different aspects to the human condition, and you can be very conscious of the way some of them are happening and deeply unconscious of others. The fiery shopkeeper guru Nisargadatta Maharaj, for example, was profoundly lucid on the nature of awareness and the field of consciousness which appears within it, able to speak with earth-shaking clarity that radically changed people’s lives despite having little education. But he was also a chain smoker and died of lung cancer, unable to bring clear seeing to that particular unwholesome aspect of his functioning. Neuroanatomist Jill Bolte Taylor had a stroke in a specific part of the linguistic center of her brain, permanently changing her relationship with mental narrative and bringing her a tremendous amount of inner peace, but she can’t teach people how to get there for themselves because she didn’t consciously walk through any path to get there.

Enlightenment is more like the process of turning on the lights in a very large house, room by room. For some people the kitchen light is on, but the entire upstairs floor is dark. Others have the lights on in the master bedroom and the basement, but everything in between is endarkened.

Some people have a very clear understanding of the nature of awareness and thought, which tends to get the most play in the discussion of spiritual enlightenment. But others have flicked the lights on in the way their bodily energy systems operate, able to experience and use those energies in a way that other people just aren’t conscious of. Others have enlightened their previously repressed childhood traumas, and are able to clearly understand how their experiences in life have shaped the way they’re conditioned to think and behave. Others have enlightened their emotionality, and have a deep, emotionally rich relationship with life while others sedate and ignore their emotions. Others have enlightened their inner guidance system and are able to perceive a tug toward wise decisions which lead them to take beneficial actions. None of these are any more special or important than the other, they’re just different rooms in the house that either have the lights on or off.

Whenever you hear about a spiritual teacher conducting themselves in a way that could be described as un-enlightened, sleeping with students or having childish temper tantrums or whatever, it doesn’t necessarily mean that they’re not enlightened in some sense. It could just mean that they’re enlightened in one way but not the other. In one way they’re able to relate to life with great clarity, and in another they’re just as confused and clumsy as anyone else. The lights are on in the attic but not the living room.

And, to bring this home to the opening paragraph of this essay, the same is true of the process of enlightening the world. There are a great many ways in which humanity is asleep at the wheel, and we’re going to have to bring the light of truth to all of them.

We’re going to have to bring the light of truth to the ways we’ve all been lied to by our teachers, by our politicians and by our media. We’re going to have to bring the light of truth to the horrors of war and the sinister motives behind it. We’re going to have to bring the light of truth to what we’re doing to our ecosystem and the forces which incentivize us to play along with ecocide. We’re going to have to bring the light of truth to the ways we enslave and are enslaved by each other in our interpersonal relationships, and how we enslave and are enslaved by our current social systems. We’re going to have to bring the light of truth to racism, sexism and other forms of bigotry and the ways that they prevent us from having wholesome relationships with each other. We’re going to have to bring the light of truth to the manipulations of the financial sector, money in politics, the evils of factory farming, the prison system, the war on drugs, and the structures which keep economic injustice in place. We can’t fight problems if we can’t see them clearly, so we’ve got to help each other turn the lights on in all of those areas. We’ve got to enlighten them.

None of the steps taken on this path toward the enlightenment of humanity are any more or less important than any other. One rebel may spend their energy exposing the false narratives of the news media. One rebel may bring attention to the plight of the Palestinians. One rebel may spend years making a documentary exposing the senseless butchery of dolphins in Taiji. One rebel may help film the unseen cruelty of factory farming. One rebel might share her story and expose the reality of rape culture. One rebel might help show everyone all the genocide and exploitation that went into creating their country as it currently exists, and help them come to a mature relationship with and response to that reality. One rebel might make art encouraging people to open their eyes to what’s really going on. Each of these small rebellions help flick on the lights of the house that is our world, and we need all of it.

With intense, sincere inner work, we can flick on the lights of our inner world room-by-room so that we can relate to life as it actually is in more and more ways. With intense, sincere outer work, we can flick on the lights of our outer world room-by-room and begin solving the problems that had previously been obscured by blackouts and propaganda disinfo. These movements are fundamentally the same. They both complement each other, and they’re both indispensable.

America is exceptional — in all the wrong ways

By Maj. Danny Sjursen

Source: Axis of Logic

I was born and raised in an America far more Orwellian than many now remember. Matters have gone so far off the rails since 9/11 that few seem to recall the madness of the 1980s. The U.S. had a celebrity actor for president, who railed about America’s ostensibly existential adversary—the Soviet “evil empire.” Back then, Ronald Reagan nearly started a nuclear war during the all-too-real Able Archer war game. He also secretly sold missiles to Iran, and then laundered the windfall to the Contras’ Central American hit squads, resulting in some 100,000 dead.

Looking back from 2019, at least as the contemporary media tell it, those were the good old days. Heck, even Barack Obama—faux liberal that he was—proudly and publicly admired Reagan. Oh, and one of Reagan’s favorite campaign slogans: “Make America Great Again.”

Today, matters seem to be coming farcically full circle, what with Elliott Abrams—convicted in the aforementioned Iran-Contra scandal—being appointed special envoy to Venezuela, and Uncle Sam again bullying a Latin American country. Welcome to America’s own grisly ’80s foreign affairs theme party! Which all got me thinking, again, about the whole notion of American exceptionalism. Only a country that truly, deeply believes in its own special mission could repeat the hideous policies of the 1980s and hardly notice.

Perhaps one expects this absurd messianism from the likes of The Donald, but the real proof is that America’s supposed progressives—like Obama—also obediently pray at the temple of exceptionalism. “Orwellian” is the only word for a nation whose leaders and commentariat were absolutely aghast when candidate Obama was seen without (gasp!) an American flag pin on his lapel. Even more disturbing was how quickly he folded and dutifully adorned his mandatory flair. This sort of nonsense is dangerous, folks: It’s hypernationalism—the very philosophy that brought us World War I.

So it was this week, while sitting on a plane reading my oh-so-bourgeois Economist, and getting infuriated about seeing Elliott Abrams’ war-criminal face, that my thoughts again turned to good old American exceptionalism. My opinions on the topic have waxed and waned over the course of a career spent waging illegal war. First, as a young cadet at West Point, I bought it hook, line and sinker; then, as an Iraq War vet and dissenter, I rejected the entire notion. Only now, observing the world as it is, have I begun to think that America really is exceptional after all—only in all the wrong ways.

Humor me, please, while I run through a brief laundry list of the ways the US of A is wildly and disconcertingly different from all the other “big-boy countries” in the developed world. Let’s start with domestic policy:

  • The U.S. has been the site of exponentially more mass shootings than any other nation. And unlike in New Zealand—where officials took immediate steps to tighten gun control in the wake of its recent tragedy—American politicians won’t do a thing about it. We also own more guns per capita than any other country in the world. In second place is Yemen.
  • The U.S. is essentially alone in the Western world in not guaranteeing health care as a basic human right. It spends much more cash, yet achieves worse health outcomes than its near-peer countries.
  • America is home to some of the starkest income inequality on the globe—right up there with Turkey and South Africa.
  • The U.S. keeps migrant kids in cages at the border, or did until recently. Even more exceptional is that Washington is largely responsible for the very unrest in Central America that generates the refugees, all while American conservatives proudly wear their “Christianity” as badge of honor—but wasn’t Jesus a refugee child? Maybe I read the wrong Bible.
  • America is alone among 41 Western nations in not guaranteeing paid family leave. How’s that for “family values?”
  • As for representative democracy, only the U.S. has an Electoral College. This fun 18th-century gimmick ensures that here in America—in 40 percent of its elections since 2000—the presidential candidate with fewer votes actually won. Furthermore, our peculiar system ensures that a rural Wyoming resident has—proportionally—several times more representative power in Washington than someone who lives in California.
  • Similarly, America counts several non-state “territories”—think Guam, Samoa, Puerto Rico—that don’t even get to vote for the president that it can legally send  to war. But hey, why should we grant them statehood? It’s not as though some of them have higher military enlistment rates than any U.S. state … oh, wait.
  • The U.S. is essentially solo in defining corporations as “people,” and thanks to the Citizens United Supreme Court ruling, has lifted limits on money in politics. Buying elections is officially as American as apple pie.
  • The USA locks up its own people at the highest rate in the world and is nearly alone among developed nations in maintaining the death penalty. Last year, the U.S. was the only country in the Americas to conduct executions and the only Western democracy to do so. But our friends the Saudis still execute folks, so it’s got to be OK. Dostoyevsky famously claimed that “the degree of civilization in a society can be judged by entering its prisons.” How are we doing there?

Then there’s the foreign policy of the great American empire:

  • The U.S. spends exponentially more on military defense than anyone else, and more than the next seven competitors (most of which are allies) combined.
  • America’s bloated military is all by itself in dotting the globe with hundreds of foreign military bases—by some estimates more than any country or empire in world history. As for our two biggest rivals,  Russia has 21 (mostly close to home); China has maybe three.
  • Benevolent, peaceful, freedom-loving America is also the world’s top arms dealer—even selling death-dealing weapons to famous human rights abusers.
  • After Syria signed on, the U.S. became the last nation on earth not party to the Paris Climate Accord. Heck, the occupant of the Oval Office doesn’t even believe in man-made climate change.
  • Then there’s the discomfiting fact that the U.S.—along with Russia—won’t even make a “no-first-use” pledge regarding nuclear weapons. And that’s reality, not “Dr. Strangelove.”
  • The U.S. was first and, until recently, alone in flying its drone fleet through sovereign national airspace and executing “terrorists” from the sky at will. I wonder how Washington will respond when other countries cite that American precedent and do the same?
  • Only the U.S. Navy patrols all the world’s oceans in force and expects to maintain superiority everywhere. And only the U.S. boasts near total control of the goings-on in two whole continents—unflinchingly asserting that North and South America fall in its “sphere of influence.” Crimea abuts Russia and the people speak Russian—still, the U.S. denies Moscow any sphere of influence there or anywhere else. Ah, consistency.

Of course there is so, so much more, but let’s end our tour of American “exceptionalism” there in the interest of time.

What’s so staggeringly unique about the United States is ultimately this: It stands alone among historical hegemons in denying the very existence of its empire. This, truly, is something new. Kids in 19th-century Great Britain knew they had an empire—they even colored their colonies red on school maps. Not so here in the land of the free and the home of the brave. No, Washington seems to believe its own lie—and has its people convinced—that the U.S. is no empire at all, but rather a benevolent “democratic” gentle giant.

American colonies were founded from the outset as mini-empires wrested from the natives. Next, the nascent U.S. grew up enough to take what was left of the continent from the Mexicans. Since then, Washington has been trolling the world’s oceans and spreading the gospel of its own hyper-late-stage capitalism and bullying others in order to get its way. Sure, there are countries where worse human-rights abusers and worse authoritarian regimes are in power. But do we really want to be competing for last place? Especially if we’re supposedly so exceptional and indispensable?

Me, I’m sick of patriotism, of exceptionalism, of nationalism. I’ve seen where all those ideologies inevitably lead: to aggressive war, military occupations and, ultimately, dead children. So count me as over hegemony—it’s so 20th-century, anyway—and bring on the inevitable decline of U.S. pretense and power. Britain had to give up most of an empire to gain a social safety net. That was the humane thing to do.

Art and Dreaming: Realizing our Power to Co-Create Reality

By Ruth Gordon

Source: Reality Sandwich

“True creativity doesn’t just make things; it feeds what feeds life. In modern culture where people are no longer initiated, the spirit goes unfed. To be seen, the uninitiated create insane things, some destructive to life, to feel visible and powerful. These creations are touted as the real world. They are actually forms of untutored grief signaling a longing for the true reality of village togetherness.”

Martín Prechtel, Secrets of the Talking Jaguar, p.232

These words, from a book detailing Martín Prechtel’s initiation as a Mayan Shaman, accurately sum up our modern world. In the humanitarian, ecological, and political crises we are facing, we are witnessing the effects of a severe spiritual hunger.

We in the Western world are a deeply wounded culture; our Indigenous traditions long destroyed, our common land stolen by the rich and powerful, we often now desperately seek comfort by any means possible – over-consumption of food, of social media, of drugs and alcohol, of our natural resources.

This way of being is known among North American Indigenous people by the name of “wetiko,” or the “disease of the white man.” In the traditional Algonquin myth, the “wetiko” is a rapacious spirit who lives in the dark forest and possesses people, filling them with an insane compulsion to consume and destroy. This spirit makes monsters out of humans, filling them with an insatiable drive to devour everything that crosses their path.

Today, we see wetiko everywhere – in our cruel systems of governance that refuse sanctuary to refugees fleeing conflict, while at the same time escalating those very conflicts, mostly for the single purpose of the highest possible short-term profit, in the disintegration of human community through separating and atomizing social structures and the corresponding upsurge of loneliness and despair, and in the continued addiction to economic growth despite clear and repeated warnings that this kind of globalized industry is killing our planet.

Wetiko functions like a virus – it’s highly contagious and most of us are infected with it to some degree. It’s at the root of the human conflicts that often derail attempts to create alternative ways of life. It’s not enough to simply wish for a better world, it’s not even enough to work hard at creating one. We need to be ready to transform our entire mode of perception, to boil down our ways of thinking and being and reconstruct ourselves from scratch, with consciousness of the wetiko-ized habits we often fall into.

In Dispelling Wetiko: Breaking the Curse of Evil, Paul Levy writes:

“The evil that is incarnating in our world simultaneously beckons and potentially actualizes an expansion of consciousness, all depending on our recognition of what is being revealed. It is as if hidden in the darkness is a spark of light that has descended into its depths, and when recognized in the darkness, this light returns to its source.”

(Levy, 2013, p. 145)

Levy’s idea, that hidden in the poison of wetiko lies its own antidote, offers a healing reference for how to approach what Prechtel calls “untutored grief”: the fecund raw material that, if not used to grow something new, becomes destructive. However, when we are educated, or “initiated” into ways of transforming our grief, of understanding what the darkness in us wants to bring to light, we often find we have stumbled upon a store of incredible potentiality – an almost boundless source of energy and power that we can refocus towards healing, if we choose to do so. Our collective shadows are potential treasure, showing us wounds that need healing, the deep behavioral structures that create conflict, and pushing us to grow beyond our self-limiting patterns. We find the light by going through the dark, not by avoiding it. We can only unfold our full potential for love, beauty, and creativity by recognizing the life-force that’s bound up in our trauma. It’s releasing that closed-off and separated aspect of ourselves that will make us whole.

There’s an interesting symbolic parallel in the human compulsion to dig, mine and extract precious metal. If we instead dug into the fertile ground of our consciousness and our imagination rather than into the physical Earth, would we then finally be able to create a sustainable form of the “treasure” we long for – the “true reality of village togetherness,” so overcoming our addiction to exploiting the Earth?

Consciousness and Creativity: We are the Universe Observing Itself

In Quantum Revelation: A Radical Synthesis of Science and Spirituality, Paul Levy describes how the science of quantum mechanics, although yet to really inform our everyday mode of being, could be a gateway for us: enabling us to understand the dreamlike nature of the world, to reconnect with the divine and infinitely creative aspects of existence. The central insight of quantum mechanics is that quantum particles respond differently depending on whether we are observing them or not. They are waves when we do not observe them and become particles when we do. This implies that quantum matter somehow knows when it is being observed, and subsequently changes both its form and behavior. This points to an astounding idea: that the world we perceive not only perceives us, but also manifests itself depending on our very mode of perception. Or, to put it another way, that the world we encounter depends on how we dream it up. It seems as if there are infinite possibilities of reality. The one that is activated depends only on our capacity to envision it, on the expansiveness and daring of our imagination.

Levy goes even further, asserting that we are living in a world that consciously responds to our consciousness, that, in fact, has created us for the purpose of understanding itself:

“[T]hrough us, the universe questions itself and tries out various answers on itself in an effort parallel to our own to decipher its own being. In the process of observing and reflecting upon our universe we are actually changing the universe’s idea of itself.”

(Chapter 5, “Cosmogenesis,” 2018)

If Levy is right, we are part of a cosmos that is self-creating and self-understanding. It is as if, through consciousness, the universe is craning its neck around to look at itself. We are its eyes, and its senses.

If we want to escape the hold of wetiko, to transition to a way of life that serves all beings, we need to value the power of our own creativity, and to understand that we are always creating the reality we experience, whether we are aware of it or not. The more conscious we are of our creative power, the more we can use it to dream up a world we want to live in; to orchestrate our lives with the same skill and precision as a highly trained conductor.

For this, we need to build a network of communities, (as in Tamera’s Healing Biotopes Plan), where we can study the raw matter of our cultural grief, where we can learn to compost it, and use it to grow new life, where we can discover how to create the “village togetherness” we all long for. We need spaces where we can experiment with and test out our powers of dreaming, encountering, understanding and interacting with the dreamlike nature of reality. We need spaces where we can build the self-confidence and courage that a “life artist” needs. We need public forums where our “life-art” is seen and honored. And all this needs to happen in a large enough group of people for our actions to hold weight, gather momentum and give courage to others.

As Paul Levy writes:

“The universe is a collectively shared dream that is too seemingly dense and solidified for any one person’s change in perspective to transform, but when a critical mass of people get into alignment and consciously put together what I call our “sacred power of dreaming” (our innate power to dream the universe into materialization), we can, literally, change the (waking) dream we are having.”

(Levy, Chapter 5: “Self-Excited Circuit,” 2018)

This is why it is so vital to build communities of trust – we will not be able to change the reality we are currently experiencing alone. However, by cooperating with others we will find the power to co-create paradise on Earth: a reality in which war and violence will be completely unthinkable, where we honor and respect the Earth as the sacred life giver it is, where we are able to fully use the creative potential that lies coiled within each of us. The field-creating power of a group of people can both activate our imaginative potential and provide the vessel in which to create the life we long for.

Waking Up to the Dreamlike Nature of Reality

Paying attention to our powers of dreaming is a simple first step towards comprehending the dreamlike nature of reality, as even those of us who believe that we are “not artistic” still dream each and every night, effortlessly creating symbols and stories that resonate through and inform us, if we take the time to remember and listen to them.

In the Tzutujil culture that Prechtel describes, families gathered each morning to share their dreams, which they saw as being the other half of waking life – just as real, and just as important:

“To a shaman a dream is not a creation of the mind, psyche or soul. It is the remembered fragment of the experience of one’s natural spirit in the twin world, the dreamworld … Although the landscape of dreams may seem different than the landscape of the awake world, it is actually the balanced opposite, reversed version, where our souls live out our bodies’ lives reenacted as if in a complex kind of mirror. Like the two opposing wings of a butterfly, the dreamworld is one wing and the awake world is the other wing. The butterfly must have both wings connected at the Heart in order to fly and function. Neither wing – dreams or waking – contains all of life. Real life occurs as a result of the interaction between the two. The life is the butterfly’s heart, and both dreaming and awake life are necessary to keep the heart alive.”

(Secrets of the Talking Jaguar, pp. 169–170)

As Prechtel goes on to say, “dreams read life back to us like a storyteller” and as such, can be excellent and often uncanny guides in life. I’m sure all of us have had the experience of a dream that seems wiser than we are, a dream that gives an answer to a problem, or that seems to foretell future events.

I’ve experienced personally how dreams can come into creative play with waking life. I once had a powerful dream in which a man, who in my waking life I was on the brink of falling in love with, guided me as I climbed down a building. He was agile, he knew the structure well, as it was his parent’s house, and he helped me down, showing me where to put my hands and feet. After I had this dream, I felt a deep certainty that I could trust this man. I understood that his role in my life right now was to accompany and guide me so that I could move forward, leaving behind the old structures of thought and being that no longer served me (structures he knew well, that he’d also “climbed down from” before). In my waking life, I had very little basis for such a deep trust at that point. I’d known this man a few months. And yet the indication of this dream turned out to be true. It encouraged me to trust him as a guide, and in turn, this faith allowed him (perhaps even prompted him) to actually play out this role in my waking life.

Was this dream reality not only informing but actually creating waking life? I think so. By believing in the certainty this dream instilled in me, I was able to act with faith and courage, which then allowed trust and intimacy to develop in waking reality.

For me, this is an example of those twin butterfly wings of the dreamworld and the waking world meeting at the heart’s center. Both dreamworld and waking life kept my heart alive at that time, nourishing and feeding it. These dual realities prompted me to be an artist: to act on my desires and impulses, to paint the world as I wished it to be.

Consciously Shaping Reality

The consequence of accepting our own creative powers and the dreamlike logic of existence are that we can begin to consciously shape reality. This is a deep responsibility – not anything we can take lightly.

Wetiko disrupts our natural experience of unity with all life. But in truth, we are inextricably interrelated with all other living beings, in the same way that a whirlpool is both identifiably different and part of the river it forms in. This knowledge comes with an immense duty to everything else that exists.

Our every thought, our every action, has an effect on the whole, unavoidably altering everything else in some way, however subtle. We do not need to become megalomaniacs about this – we are no more and no less important than any other human, plant or animal being. But we must understand, if we are to overcome wetiko’s hold on us, that all life, and all activity, constantly shifts the pattern of the whole.

Once we realize this, our everyday lives become imbued with a new sense of purpose and responsibility. Knowing that what we think, say and do alters the whole, guiding a new form of reality into being in each and every moment, means considering carefully how we want to exist in this world. It’s much easier to believe that we are powerless; then we can escape any sense of responsibility. Victimhood is much more comfortable than agency. But if we want to realize the role human beings can play in global transformation, we must be willing to step into agency. We must understand that our inherent creative powers are a divine gift. We’ve been given the capacity to make drastic alterations to the world – in the natural environment, in human society, perhaps even to outer space. Now we must choose whether we want to use these gifts in service of life or continue using them against it—and so push ourselves off the brink of abyss.

Let’s choose to use the wetiko virus rampaging through our human system to actualize an expansion of consciousness, to shine a light deep into the roots of our “untutored grief,” and begin to dream into our potential as deeply creative beings with the ability to create the reality of togetherness that we all long for.