As humans, we have evolved with the natural environment over millennia. We have learned what to eat and what not to eat, what to grow and how to grow it and our diets have developed accordingly. We have hunted, gathered, planted and harvested. Our overall survival as a species has been based on gradual, emerging relationships with the seasons, insects, soil, animals, trees and seeds. And out of these relationships, we have seen the development of communities whose rituals and bonds have a deep connection with food production and the natural environment.
However, over the last couple generations, agriculture and food production has changed more than it had done over previous millennia. These changes have involved massive social upheaval as communities and traditions have been uprooted and have entailed modifying what we eat, how we grow our food and what we apply to it. All of this has been driven by geopolitical concerns and powerful commercial interests with their proprietary chemicals and patented seeds. The process of neoliberal globalisation is accelerating the process as farmers are encouraged to produce for global supply chains dominated by transnational agribusiness.
Certain crops are now genetically engineered, the range of crops we grow has become less diverse, synthetic biocides have been poured on crops and soil and our bodies have been subjected to a chemical bombardment. We have arrived at a point where we have lost touch with our deep-rooted microbiological and social connection with nature and have developed an arrogance that has placed ‘man’ above the environment and all other species. One of the consequences is that we have paid an enormous price in terms of the consequent social, environmental and health-related devastation.
Despite the promise and potential of science, it has too often in modern society become a tool of vested interests, an ideology wrapped in the vestiges of authority and the ‘superstition’ that its corporate-appointed priesthood should not be challenged nor questioned. Instead of liberating humankind, it has now too often become a tool of deception in the hands of agribusiness conglomerates which make up the oligopoly that controls what is an increasingly globalised system of modern food and agriculture.
These corporations have successfully instituted the notion that the mass application of biocides, monocropping and industrial agriculture are necessary and desirable. They are not. However, these companies have used their science and propaganda to project certainty in order to hide the fact that they have no real idea what their products and practices are doing to human health or the environment (and in cases when they do know, they do their best to cover it up or hide behind the notion of ‘commercial confidentiality’).
Soil microbiologists are still trying to fully comprehend soil microbes and how they function as anintegrated network in relation to plants. The agrochemical sector has little idea of how their biocides have affected soils. It merely churns out public relations spin that their inputs are harmless for soil, plants and human health. Such claims are not based on proper, in-depth, long-term studies. They are based on a don’t look, don’t find approach or a manipulation of standards and procedures that ensure their products make it on to the commercial market and stay there.
And what are these biocides doing to us as humans? Numerous studies have linked the increase in pesticide us with spiralling rates of ill health. Kat Carrol of the National Health Federation is concerned about the impacts on human gut bacteria that play a big role in how organs function and our neurological health. The gut microbiome can contain up to six pounds of bacteria and is what Carroll calls ‘human soil’. She says that with their agrochemicals and food additives, powerful companies are attacking this ‘soil’ and with it the sanctity of the human body.
And her concerns seem valid. Many important neurotransmitters are located in the gut. Aside from affecting the functioning of major organs, these transmitters affect our moods and thinking. Feed gut bacteria a cocktail of biocides and is it any surprise that many diseases are increasing?
For instance, findings published in the journal ‘Translational Psychiatry’ provide strong evidence that gut bacteria can have a direct physical impact on the brain. Alterations in the composition of the gut microbiome have been implicated in a wide range of neurological and psychiatric conditions, including autism, chronic pain, depression, and Parkinson’s Disease.
Environmental campaigner Dr Rosemary Mason has written extensively on the impacts of agrochemicals (especially glyphosate) on humans, not least during child and adolescent development. In her numerous documents and papers, she cites a plethora of data and studies that link the use of agrochemicals with various diseases and ailments. She has also noted the impact of these chemicals on the human gut microbiome.
The science writer Mo Costandi discusses the importance of gut bacteria and their balance. In adolescence the brain undergoes a protracted period of heightened neural plasticity, during which large numbers of synapses are eliminated in the prefrontal cortex and a wave of ‘myelination’ sweeps across this part of the brain. These processes refine the circuitry in the prefrontal cortex and increase its connectivity to other brain regions. Myelination is also critical for normal, everyday functioning of the brain. Myelin increases a nerve fibre’s conduction velocity by up to a hundred times, and so when it breaks down, the consequences can be devastating.
Other recent work shows that gut microbes control the maturation and function of microglia, the immune cells that eliminate unwanted synapses in the brain; age-related changes to gut microbe composition might regulate myelination and synaptic pruning in adolescence and could, therefore, contribute to cognitive development. Upset those changes, and, As Mason argues, there are going to be serious implications for children and adolescents. Mason places glyphosate at the core of the ailments and disorders currently affecting young people in Wales and the UK in general.
Yet we are still being subjected to an unregulated cocktail of agrochemicals which end up interacting with each other in the gut. Regulatory agencies and governments appear to work hand in glove with the agrochemical sector.
Carol Van Strum has released documents indicating collusion between the manufacturers of dangerous chemicals and regulatory bodies. Evaggelos Vallianatos has highlighted the massive fraud surrounding the regulation of biocides and the wide scale corruption at laboratories that were supposed to test these chemicals for safety. Many of these substances were not subjected to what was deemed proper testing in the first place yet they remain on the market. The late Shiv Chopra also highlighted how various dangerous products were allowed on the commercial market and into the food chain due to collusion between these companies and public officials.
Powerful transnational corporations are using humanity as their collective guinea pig. But those who question them, or their corporate science, are automatically labelled anti-science and accused of committing crimes against humanity because they are preventing their products from being commercialised ‘to help the poor or hungry’. Such attacks on critics by company mouthpieces who masquerade as public officials, independent scientists or independent journalists are mere spin. They are, moreover, based on the sheer hypocrisy that these companies (owned and controlled by elite interests) have humanity’s and the environment’s best interests at heart.
Many of these companies have historically profited from violence. Unfortunately, that character of persists. They directly profit on the back of militarism, whether as a result of the US-backed ‘regime change’ in Ukraine or the US invasion of Iraq. They also believe they can cajole (poison) nature by means of chemicals and bully governments and attack critics, while rolling out propaganda campaigns for public consumption.
Pesticides are in fact “a global human rights concern” and are in no way vital to ensuring food security. Ultimately, what we see is ignorance, arrogance and corruption masquerading as certainty and science.
…when we wound the planet grievously by excavating its treasures – the gold, mineral and oil, destroy its ability to breathe by converting forests into urban wastelands, poison its waters with toxic wastes and exterminate other living organisms – we are in fact doing all this to our own bodies… all other species are to be enslaved or driven to extinction if need be in the interests of human ‘progress’… we are part of the same web of life –where every difference we construct artificially between ‘them’ and ‘us’ adds only one more brick to the tombstone of humankind itself.”
from Micobes of the World Unite! by Satya Sager
“It’s no measure of health to be well-adjusted to a profoundly sick society.” ~Krishnamurti
How do we know that our society is profoundly sick?
1.) Our society pollutes the air it needs to breathe.
2.) Our society pollutes the water it needs to drink.
3.) Our society pollutes the food it needs to eat.
4.) Our society pollutes the minds it needs to evolve with.
Any system that forces its people to breathe polluted air, drink polluted water, eat polluted food and then continue to do all the things that causes that pollution is a profoundly sick society.
It is in this fundamental way that human wellbeing itself has become the enemy of the state. Statism only functions with unhealthy, divided individuals. It cannot continue if people are healthy and connected. In short: statism fails when enough people achieve a sense of wellbeing despite it.
So, if wellbeing is the enemy of the state, then it stands to reason that anyone seeking wellbeing is also an enemy of the state. Just as those seeking health, vitality and freedom do well to be maladjusted to a profoundly sick society, those seeking wellbeing do well to become enemies of the state.
Freedom is the enemy of the state:
“State is the name of the coldest of all cold monsters. Coldly it lies; and this lie slips from its mouth: ‘I, the state, am the people.’” ~Nietzsche
Have no illusions, the curtailment of human freedom is the state’s business. At every turn the Goliath of the state rears its ugly head, checking the free movement of otherwise free individuals. It’s a monstrous Hydra of overreaching power, hellbent on keeping its people controlled, corralled, and contained under the illusion of security and safety, and under the rampant delusion of law and order.
No nation-state on the planet is genuinely free. All are falsely and insincerely “free.” They are only ever “free” inside the unhealthy box of their conditions. Therefore, they are not free. True freedom is allowing the free movement of people and allowing people to govern themselves under the guidance of the golden rule and the nonaggression principle.
So what is a free-range human to do in the face of such a monstrosity? Become David against Goliath. Become Heracles against Hydra. Become a well-armed lamb contesting all votes. Become lionhearted despite all cowards.
But before that, you must check yourself. You must become free. If you are not free, then you cannot be heroic. You must be free in order to gain the type of courage necessary to become. Full stop.
The golden rule is the enemy of the state:
“Live simply so that others may simply live.” ~Gandhi
Statism is the antithesis of the golden rule. Why is this? Because the state demands that you do unto each other as the state demands. This is the opposite of the golden rule.
The state tricks you into believing that the state is the people. But the state is not the people. It’s the illusion of a people. People are made up of individuals. Individuality is predicated upon freedom. Further freedom is predicated upon individuals allowing other individuals to be free. The state doesn’t allow individuals to be free. It only gives individuals “permission” to be free upon certain conditions, which is the illusion of freedom.
If freedom is the foundation of the golden rule, then consent is its backbone. Without consent there is only rape. Lest we allow rape, consent is paramount.
It’s simple: The difference between robbery and a good trade is consent. The difference between murder and assisted death is consent. The difference between rape and a healthy sexual encounter is consent. The difference between oppression and freedom is consent. The difference between coercion and voluntarism is consent. Consent is everything.
If I don’t want to trade my dollar for your twinkie and you steal my dollar anyway, that’s robbery, because I did not consent. If I don’t want to have sex with you but you have sex with me anyway, that’s rape, because I did not consent. If I feel that your arbitrary law is immoral and you force me to follow it anyway, that’s oppression, because I did not consent. If I don’t want to give up my money to your arbitrary tax system but you force me to do so anyway, that’s coercion, because I did not give my consent.
In order to be a healthy, responsible, moral, and just human being, you must allow others to give their consent. Otherwise, you are violating the golden rule.
If your values are based upon violence being the solution to problems, then your values violate the golden rule. If your values are based upon hindering the freedom of others, then your values violate the golden rule. If your values are based upon coercing people to give you money when they haven’t consented, then your values violate the golden rule.
Bottom line: if your values are based upon violating the golden rule, then your values are immoral, unjust and unhealthy.
Nonviolence is the enemy of the state:
“An eye for an eye makes the whole world blind.” But “When there is only a choice between cowardice and violence, I would advise violence.”~Gandhi
The state wants violent citizens so that it can control them. When people are nonviolent and compassionate toward each other the state doesn’t have an excuse to prevent freedom (though it will still make up excuses). When people are violent and intolerant toward each other the state has a reason to prevent freedom.
Nonviolence is the enemy of the state because the state’s solution to all problems is violence. When its citizenry comes up with nonviolent solutions it makes the state obsolete. But the state will always fight to maintain its overreaching power and control. So, in order not to become obsolete, it must maintain its violence.
The only thing that can prevent state violence is the people realizing that the state is not the people, and upon realizing this, choose to be nonviolent despite the violence of the state.
The flip side of this coin, however, is self-defense. The people must also wake up to the fact that they alone must defend themselves against violence. Whether that violence comes from an individual, a group of individuals, or from the state. The only time when violence is morally correct is in self-defense.
This can become a tricky psychological briar patch. But, basically, offensive violence is unhealthy and immoral (tyranny), whereas defensive violence is healthy and moral (justice). As Albert Camus said, “Absolute freedom mocks justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other.”
Peace is the enemy of the state:
“Never relinquish your ability to doubt, reflect, and consider other options –your rationality as an individual is your only protection against the madness that can overcome a group.” ~Robert Greene
If wellbeing, health, freedom, the golden rule, and nonviolence are all the enemy of the state, then what does that tell you?
Feel free to lose the wrestling match between your higher reasoning and your cognitive dissonance. I’ll wait here…
The bottom line is this: War is the only way any nation-state maintains itself. And yet love (peace, compassion, freedom, justice) is the only way humans can progressively evolve in a healthy way.
The state is always at war—with itself, with its citizens, with other states. There is no way out of its net of covert violence unless you leave it behind and become a free-range human. In order to be a lover of humanity one must become an enemy of the state.
The realization that in order to be a healthy, moral, and just human one must become an enemy of the state, is a tough pill to swallow. It’s not for the faint of heart. It will take counterintuitive reasoning to fully fathom it. It will require you to think outside of whatever box you’ve been conditioned to think inside of for most of your life. It will force you to unwash the brainwash. It will involve reprogramming your programming. It will demand that you question the profoundly sick society you were born into.
Most of all, it will require audacious courage in the face of comfortable cowardice. But, as Ralph Waldo Emerson wisely stated, “A man is to carry himself in the presence of all opposition. I ought to go upright and vital and speak the rude truth in all ways. Your goodness must have some edge to it—else it is none.”
“I don’t have to tell you things are bad. Everybody knows things are bad. It’s a depression. Everybody’s out of work or scared of losing their job. The dollar buys a nickel’s worth, banks are going bust, shopkeepers keep a gun under the counter. Punks are running wild in the street and there’s nobody anywhere who seems to know what to do, and there’s no end to it.” — Howard Beale
Howard Beale, the main character in the 1976 film Network, became a part of cinematic history when he uttered the line “I’m mad as hell and I’m not gonna take it anymore.” That one line expressed a growing rage among America’s shrinking middle class at a time when Americans were reeling from years of war, political scandals and economic downturn.
In the four decades that have followed, little has improved for the average American. We’re still ‘mad as hell’ and the middle class is being eroded right in front of our eyes. When adjusted for inflation, many Americans are working longer hours and earning less than they did in 1976. So, how have we gone from vibrant middle class to the working poor in a matter of decades?
Median Incomes Are Stagnant
Despite increases in the national income over the past fifty years, middle class families have experienced little income growth over the past few decades. According to U.S. Census data, middle class incomes have grown by only 28 percent from 1979 – 2014. Meanwhile, a report from the Congressional Budget Office (CBO) shows that the top 20 percent of earners has seen their incomes rise by 95 percent over that same period of time.
Contributing to the stagnation of wages is a notable decrease in the workforce participation rate. According to the Brookings institute, “One reason for these declines in employment and labor force participation is that work is less rewarding. Wages for those at the bottom and middle of the skill and wage distribution have declined or stagnated.” Historical data from the Bureau of Labor Statistics backs up these findings, showing a steady decrease in workforce participation over the last two decades.
The Erosion of the Minimum Wage & America’s Purchasing Power
Anyone who has read a comment thread on the internet about minimum wage laws knows the debate is currently one of the most highly contentious political topics in America. In the halls of Congress, the debate has turned into a nearly decade long impasse. As a result, workers at the low end of the wage scale have watched the purchasing power of their wages decrease from $7.25 in 2009, to $6.19 in 2018 due to inflation. In 2018, you need to perform 47 hours of minimum wage work to achieve the same amount of purchasing power as 40 hours of work in 2009.
The inflation-adjusted minimum wage value has been in steady decline since 1968, when the $1.60 minimum wage was equal to $11.39 (in 2018 dollars). Since then, lawmakers have reduced minimum wage increases relative to the rate of inflation. As Christopher Ingraham reports:
“Recent research shows that the reason politicians — Democrats and Republicans alike — are dragging their feet on popular policies such as the minimum wage is that they pay a lot more attention to the needs and desires of deep-pocketed business groups than they do to regular voters. Those groups tend to oppose minimum wage increases for the simple reason that they eat into their profit margins.”
To be clear, the erosion of the purchasing power of everyday Americans is hardly a new phenomenon. According to data from the U.S. Bureau of Labor Statistics, the purchasing power of the U.S. Dollar has plummeted by over 95 percent since 1913, the year the Federal Reserve was created. The Bureau’s Consumer Price Index indicates that prices in 2018 are 2,436.33% higher than prices in 1913 and that the dollar has experienced an average inflation rate of 3.13% per year during this period.
The Rich Get Richer
While the outlook may be grim for low-wage workers, this is fantastic news for large corporations. Data from the U.S. Bureau of Economics shows that corporate profits are approaching all-time highs. But it’s not just workers who are feeling the effect of growing income inequality. The contrast is also being felt on Main Street. An analysis of the S & P 500 and the Russell 1,000 & 2,000 indexes by Bloomberg revealed a growing gap between America’s largest employers and smaller businesses.
A report from the Institute for Policy Studies entitled Billionaire Bonanza: The Forbes 400 and the Rest of Us echoed these findings when it revealed that America’s 20 wealthiest people — a group that could fit comfortably in one single Gulfstream G650 luxury jet – now own more wealth than the bottom half of the American population combined.
Although the Trump administration continues to tout stock market and labor force increases as signs of economic prosperity, numbers show that the wealthiest 10 percent of Americans own 84 percent of all stock. A study conducted by the Economic Policy Institute found that wage growth remains too weak to consider the economy at full employment and that stagnant wage growth has contributed to the growing level of income inequality in America. The study noted that while wages have recovered from the 2008 recession, the gap between those at the top and those at the middle and bottom has continued to increase since 2000. As the study’s author, Elise Gould writes:
“We’re looking at nominal wage growth that is still slower than you would expect in a full employment economy, slower than you would expect if you thought there were any sort of inflation pressures from wage growth.”
The Decimation of the American Dream
Comedian George Carlin once said, “The reason they call it the American Dream is because you have to be asleep to believe it.” For millions of middle class Americans Carlin’s statement has proven eerily accurate. Stagnant wages and decreased purchasing power has put the prospects for middle class children in a tailspin as upward mobility trends have reportedly fallen by over 40 percent since 1950.
A poll conducted by the Pew Research Institute corroborates this claim. According to Pew, only 37 percent of Americans believe that today’s children will grow up to be better off financially than their parents. That means more Americans think that today’s children will be financially worse off than their parents than those who believe they will be better off.
The sentiments expressed by millions of middle class Americans appear to be wholly justified due to the fact that middle class families are becoming more fragile and dependent on two incomes. A report from the Council of Economic Advisors found the majority of the income gains made by the middle class from 1979 to 2013 were a result of increased participation in the workplace by women. The report also noted the fragility of two income families amidst a decline in marriage and a drastic rise in single parent homes in recent years.
As a result of the slow growth in wages, over half of Americans now receive more in Government transfer payments (Medicare, Medicaid, food stamps, Social Security) than they pay in federal taxes. An analysis of all 50 states also found that in 42 states the cost of living is higher than the median income.
The rising cost of healthcare is also putting the pinch on the wallets of many Americans. As Jeffrey Pfeffer noted in his bookDying for a Paycheck,healthcare spending—per capita—has increased 29 fold over the past 40 years, outpacing the growth of the American economy.
While many Americans continue to look to the government to fix problems like wage stagnation, income inequality and rising healthcare costs, the sad truth is that we live in a time when1 in 3 households has trouble paying energy bills and 40 percent of Americans face poverty in retirement at the exact same time the Federal Government has admitted that they lost $21 trillion. Not only did they lose $21 trillion (yes that’s TRILLION with a T), but the Department of Defense indicated in a press conference that they “never expected to pass” the audit to locate the missing taxpayer money.
John Emerich Edward Dalberg Acton famously proclaimed in 1887:
“Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men.”
Perhaps it’s time for the millions of Americans who are quietly ‘mad as hell’ to start expressing their rage at the corrupt institutions of power that are decimating their livelihoods rather than expecting those very same institutions to fix the problems they created.
In many ways it is painful to reflect on the year 2018; a year of vital opportunities lost when so much is at stake.
Whether politically, militarily, socially, economically, financially or ecologically, humanity took some giant strides backwards while passing up endless opportunities to make a positive difference in our world.
Let me, very briefly, identify some of the more crucial backward steps, starting with the recognition by the Bulletin of the Atomic Scientists in January that the year had already started badly when they moved the Doomsday Clock to two minutes to midnight, the closest it has ever been to ‘doomsday’ (and equal to 1953 when the Soviet Union first exploded a thermonuclear weapon matching the US capacity). See ‘It is now two minutes to midnight’.
This change reflected the perilous state of our world, particularly given the renewed threat of nuclear war and the ongoing climate catastrophe. It didn’t even mention the massive and unrelenting assault on the biosphere (apart from the climate) nor, of course, the ongoing monumental atrocities against fellow human beings.
Some Lowlights of 2018
The global elite, using key elite fora such as the Group of 30, the Trilateral Commission, the Bilderberg Group and the World Economic Forum, continued to plan, generate and exacerbate the many ongoing wars, deepening exploitation within the global economy, climate and environmental destruction, and the refugee crisis, among many other violent impacts, in pursuit of greater elite power, profit and privilege.
International organizations (such as the United Nations, the World Bank and International Monetary Fund) and national governments used military forces, legal systems, police forces and prison systems around the world to serve the global elite by defending its interests against the bulk of the human population, including those individuals and organizations audacious enough to challenge elite power, profit and privilege.
War and other military violence continued to rage across the planet wreaking devastation on many countries and regions, particularly in the Middle East and Africa. If you missed this, read what is happening to Yemen, described as ‘ the world’s worst [humanitarian] crisis in decades’ with ‘three quarters of the entire Yemeni population – 22 million women, children and men – dependent on some form of humanitarian assistance to survive.’ See ‘Yemen: UN chief hails “signs of hope” in world’s worst man-made humanitarian disaster’.
Not content with the nature and extent of the military violence they are inflicting already, during 2018 elites continued to plan how to do it more effectively in future with research and development of artificial intelligence just one manifestation of this: ‘an “arms race in AI” is now underway, with the U.S., China, Russia, and other nations (including Britain, Israel, and South Korea) seeking to gain a critical advantage in the weaponization of artificial intelligence and robotics’ so that ‘artificial intelligence will be applied to every aspect of warfare, from logistics and surveillance to target identification and battle management’. See ‘“Alexa, Launch Our Nukes!” Artificial Intelligence and the Future of War’.
The United States government unilaterally withdrew from the Intermediate Nuclear Forces (INF) Treaty (which limits the deployment of intermediate range nuclear weapons).
Another significant proportion of global private financial wealth – conservatively estimated by the Tax Justice Network in 2010 to already total between $US21 and $US32 trillion – has been invested virtually tax-free through the world’s still-expanding black hole of more than 80 ‘offshore’ tax havens (such as the City of London Corporation, Jersey, Guernsey, the Isle of Man, Bermuda, the Cayman Islands, Hong Kong, Nauru, St. Kitts, Antigua, Tortola, Switzerland, the Channel Islands, Monaco, Cyprus, Gibraltar and Liechtenstein). This is just financial wealth. ‘A big share of the real estate, yachts, racehorses, gold bricks – and many other things that count as non-financial wealth – are also owned via offshore structures where it is impossible to identify the owners.’ See Tax Justice Network.
Controlled by the global elite, Wall Street and other major banks manage this monstrous diversion of wealth under Government protection. ‘Their business is fraud and grand theft.’ Tax haven locations offer more than tax avoidance. ‘Almost anything goes on.’ It includes ‘bribery, illegal gambling, money laundering, human and sex trafficking, arms dealing, toxic waste dumping, conflict diamonds and endangered species trafficking, bootlegged software, and endless other lawless practices.’ See ‘Trillions Stashed in Offshore Tax Havens’.
The world’s major corporations continued to inflict enormous ongoing violence (in a myriad of ways) in their pursuit of endless profit at the expense of living beings (human and otherwise) and Earth’s biosphere by producing and marketing a wide range of life-destroying products ranging from nuclear weapons and nuclear power to junk food, pharmaceutical drugs, synthetic poisons and genetically mutilated organisms (GMOs). These corporations include those involved in the following industries: weapons manufacturers, major banks and their ‘industry groups’ like the International Monetary Conference, asset management firms, investment companies, financial services companies, fossil fuel (coal, oil and gas) corporations, technology corporations, media corporations, major marketing and public relations corporations, agrochemical (pesticides, seeds, fertilizers) giants, pharmaceutical corporations, biotechnology (genetic mutilation) corporations, mining corporations, nuclear power corporations, food multinationals and water corporations. You can see a list of the major corporations in this article: ‘The Global Elite is Insane Revisited’.
36,500,000 human beings (mainly in Africa, Asia and Central/South America) were starved to death.
18,250,000 children were killed by adults in wars, by starving them to death, and in a large variety of other ways.
8,000,000 children were trafficked into sexual slavery; executed in sacrificial killings after being kidnapped; bred to be sold as a ‘cash crop’ for sexual violation, to produce child pornography (‘kiddie porn’) and ‘snuff’ movies (in which children are killed during the filming); ritually tortured and murdered as well as raped by dogs trained for the purpose. See ‘Humanity’s “Dirty Little Secret”: Starving, Enslaving, Raping, Torturing and Killing our Children’.
Hundreds of thousands of individuals were kidnapped or tricked into slavery, which now denies 46,000,000 human beings the right to live the life of their choice, condemning many individuals – especially women and children – to lives of sexual slavery, forced labor or as child soldiers. See ‘The Global Slavery Index’ and ‘46 million people living as slaves, latest global index reveals’.
Well over 100,000 people (particularly Falun Gong practitioners) in China, where an extensive state-controlled program is conducted, were subjected to forced organ removal for the trade in human organs. See Bloody Harvest and The Slaughter.
15,750,000 people were displaced by war, persecution or famine. There are now 68,500,000 people, more that half of whom are children and 10,000,000 of whom are stateless, who have been forcibly displaced worldwide and remain precariously unsettled, usually in adverse circumstances. One person in the world is forcibly displaced every two seconds. See ‘Figures at a Glance’.
Millions of people were made homeless in their own country as a result of war, persecution, ‘natural’ disasters, internal conflict, poverty or as a result of elite-driven national economic policy. The last time a global survey was attempted – by the United Nations back in 2005 – an estimated 100 million people were homeless worldwide. As many as 1.6 billion people lack adequate housing (living in slums, for example). See ‘Global Homelessness Statistics’.
73,000 species of life (plants, birds, animals, fish, amphibians, insects and reptiles) on Earth were driven to extinction with the worldwide loss of insects, including vital pollinators such as bees, now between 75% and 90%, depending on the species. See ‘Insect Decimation Upstages Global Warming’. Have you seen a butterfly recently?
Separately from global species extinctions, Earth continued to experience ‘a huge episode of population declines and extirpations, which will have negative cascading consequences on ecosystem functioning and services vital to sustaining civilization. We describe this as a “biological annihilation” to highlight the current magnitude of Earth’s ongoing sixth major extinction event.’ Moreover, local population extinctions ‘are orders of magnitude more frequent than species extinctions. Population extinctions, however, are a prelude to species extinctions, so Earth’s sixth mass extinction episode has proceeded further than most assume.’ See ‘Biological annihilation via the ongoing sixth mass extinction signaled by vertebrate population losses and declines’ and ‘Biological Annihilation on Earth Accelerating’.
Wildlife trafficking, worth up to $20 billion in 2018, is pushing many endangered species to the brink of extinction. Illegal wildlife products include jewelry, traditional medicine, clothing, furniture, and souvenirs, as well as some exotic pets, most of which are sold to unaware/unconcerned consumers in the West. See, for example, Stop Wildlife Trafficking.
Vast quantities of soil were washed away as we destroyed the rainforests, and enormous quantities of both inorganic constituents (such as heavy metals like cadmium, chromium, lead, mercury, nickel and zinc) and organic pollutants (particularly synthetic chemicals in the form of fertilizers, pesticides and herbicides) were dumped into the soil as well, thus reducing its nutrients and killing the microbes within it. We also contaminated enormous quantities of soil with radioactive waste. See Soil-net, ‘Glyphosate effects on soil rhizosphere-associated bacterial communities’ and ‘Disposing of Nuclear Waste is a Challenge for Humanity’.
90 billion land animals and 60 billion marine animals were killed for human consumption, more than 100 million animals were killed for laboratory purposes in the United States alone and there were other animal deaths in shelters, zoos and in blood sports. See ‘How Many Animals Are Killed Each Year?’
In addition, 40 million animals were killed for their fur. Approximately 30 million of these animals were raised on fur farms and killed, about 10 million wild animals were trapped and killed, and hundreds of thousands of seals were killed for their fur. See ‘How Many Animals are Killed Each Year?’
Farming of animals for human consumption released 7,100,000,000 tonnes of CO2-equivalent into Earth’s atmosphere. About 44% of livestock emissions were in the form of methane (which was 44% of anthropogenic CH4 emissions), 29% as Nitrous Oxide (which was 53% of anthropogenic N2O emissions) and 27% as Carbon Dioxide (which was 5% of anthropogenic CO2 emissions). See ‘GHG Emissions by Livestock’.
Human use of fossil fuels and farming of animals released 3.2 million metric tons of (CO2 equivalent) nitrous oxide (N2O) into Earth’s atmosphere. See ‘Nitrous oxide emissions’.
As a result of previous greenhouse gas (GHG) emissions and the consequent rise of about one degree celsius in the global temperature, causing the melting of Arctic permafrost and undersea methane ice clathrates, an incalculable quantity of methane was uncontrollably released into the atmosphere during 2018 (with the quantity being released getting ever closer to ‘exploding’). See ‘7,000 underground gas bubbles poised to “explode” in Arctic’ and ‘Release of Arctic Methane “May Be Apocalyptic,” Study Warns’.
Ice in the Antarctic is melting at a record-breaking rate, losing 219 billion tonnes of ice in 2018 at a rate that has accelerated threefold in the last five years. See ‘Antarctic ice melting faster than ever, studies show’.
Earth’s fresh water and ground water was further depleted and contaminated. These contaminants included bacteria, viruses and household chemicals from faulty septic systems; hazardous wastes from abandoned and uncontrolled hazardous waste sites (of which there are over 20,000 in the USA alone); leaks from landfill items such as car battery acid, paint and household cleaners; the pesticides, herbicides and other poisons used on farms and home gardens; radioactive waste from nuclear tests; and the chemical contamination caused by hydraulic fracturing (fracking) in search of shale gas, for which about 750 chemicals and components, some extremely toxic and carcinogenic like lead and benzene, have been used. See ‘Groundwater contamination’, ‘Groundwater drunk by BILLIONS of people may be contaminated by radioactive material spread across the world by nuclear testing in the 1950s’ and ‘Fracking chemicals’.
The longstanding covert military use of geoengineering – spraying tens of millions of tons of highly toxic metals (including aluminium, barium and strontium) and toxic coal fly ash nanoparticulates (containing arsenic, chromium, thallium, chlorine, bromine, fluorine, iodine, mercury and radioactive elements) into the atmosphere from jet aircraft to weaponize the atmosphere and weather – in order to enhance elite control of human populations, continued unchecked. Geoengneering is systematically destroying Earth’s ozone layer – which blocks the deadly portion of solar radiation, UV-C and most UV-B, from reaching Earth’s surface – as well as adversely altering Earth’s weather patterns and polluting its air, water and soil at incredible cost to the health and well-being of living organisms and the biosphere. See ‘Geoengineering Watch’.
As one outcome of our dysfunctional parenting model and political systems, fascism continued to rise around the world. See ‘The Psychology of Fascism’.
Despite the belief that we have ‘the right to privacy’, privacy (in any sense of the word) was ongoingly eroded in 2018 and is now effectively non-existent, particularly thanks to Alphabet (owner of Google). Taken together, ‘Uber, Amazon, Facebook, eBay, Tinder, Apple, Lyft, Foursquare, Airbnb, Spotify, Instagram, Twitter, Angry Birds… have turned our computers and phones into bugs that are plugged in to a vast corporate-owned surveillance network. Where we go, what we do, what we talk about, who we talk to, and who we see – everything is recorded and, at some point, leveraged for value.’ Moreover, given Google’s integrated relationship with the US government, the US military, the CIA, and major US weapons manufacturers, there isn’t really anything you can do that isn’t known by those who want to know it. In essence, Google is ‘a powerful global corporation with its own political agenda and a mission to maximise profits for shareholders’ and it partly achieves this by expanding the surveillance programs of the national security state at the direction of the global elite. See ‘Google’s Earth: How the Tech Giant Is Helping the State Spy on Us’ and the documentary ‘The Modern Surveillance State’.
The corporate media, education and entertainment industries continued to distract us from reality ensuring that most people remain oblivious to our predicament and their own role in it, let alone what they can do to respond powerfully.
While the above list of the setbacks humanity and the Earth suffered in 2018 is very incomplete, it still provides clear evidence that humanity is rapidly entering a dystopian future far more horrific than the worst novel or film in the genre. The good news is that, at the current rate, this dystopian world will be shortlived as humans drive themselves over the edge of extinction. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.
But so that the picture is clear and ‘balanced’: were there any gains made against this onslaught?
Of course, it goes without saying that the global elite, international organizations (such as the United Nations), governments, corporations and other elite agents continued to live in delusion/denial endlessly blocking any initiative requiring serious action that would cut into corporate profits, or arguing over tangential issues of insignificant consequence to humanity’s future.
In short, I could find no record of official efforts during the year to plan for the development and implementation of a comprehensive, just and sustainable peace, but perhaps I missed it.
Separately from this, there have been some minor activist gains: for example, some western banks and insurance companies are no longer financially supporting the expansion of the western weapons industry and the western coal industry, some rainforest groups have managed to save portions of Earth’s rainforest heritage, and activist groups continue to work on a variety of issues sometimes making modest gains.
In essence however, as you probably realize, many of the issues above are not even being tackled and, even when they are, activist efforts have been hampered by inadequate analysis of the forces driving conflicts and problems, limited vision (particularly unambitious aims such as those in relation to ending war and the climate catastrophe), unsophisticated strategy (necessary to have profound impact against a deeply entrenched, highly organized and well-resourced opponent, with the endless lobbying of elite institutions, such as governments and corporations, despite this effort simply absorbing and dissipating our dissent, as is intended – as Mark Twain once noted: ‘If voting made a difference, they wouldn’t let us do it.’) and failure to make the difficult decisions to promote necessary solutions that are ‘unpopular’.
Fundamentally, these ‘difficult decisions’ include the vital need to campaign for the human population, particularly in the West, to substantially reduce their consumption – by 80% – involving both energy and resources of every kind as the central feature of any strategy to curtail destruction of the environment and climate, to undermine capitalism and to eliminate the primary driver of war: violent resource acquisition from Middle Eastern and developing nations for the production of consumer goods and services for western consumers.
While we live in the delusion that we can simply substitute renewable energy for fossil fuels and nuclear power (or believe such delusions that a 1.5 degrees celsius increase above the preindustrial temperature is acceptable or that we have an ‘end of century’ timeframe to solve the climate crisis), we ignore the fundamental reality that Earth’s biosphere is under siege on many fronts as a result of our endless extraction of its natural resources – such as fresh water, minerals, timber and, again, fossil fuels – for consumer production and the provision of services that go well beyond energy.
In short, for example, we will not save the world’s rainforests because we switch to renewable energy. We must reduce demand for the consumer products that require rainforest inputs. We must stop mining the Earth for minerals that end up in our mobile phones, computers, vehicles, ships and aircraft by not using the products and services these minerals make possible. We must stop eating meat and other animal products. And so the list goes on.
Forecasting 2019
In many ways it is painful to forecast what will happen in 2019 mainly because of the absurd simplicity of doing so: It will be another year when vital opportunities will be lost when so much is at stake.
Given the insanity of the global elite – see ‘The Global Elite is Insane Revisited’ – which will continue to drive the dynamics producing the lowlights mentioned above with the active complicity of their agents in governments and corporations coupled with a human population that is largely terrified, self-hating and powerless to resist – see ‘In Defense of the Human Individual’ – it is a straightforward task to forecast what will happen in 2019.
So let me forecast 40 lowlights for 2019:
See list above.
See list above.
See list above.
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See list above.
So unless you play your part, 2019 and the few years thereafter will simply be increasingly worse versions of 2018 and it will all be over by 2026. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’ which cites a wide range of scientific and other evidence which you are welcome to consider for yourself if this date seems premature.
Responding Powerfully
If you already feel able to act powerfully in response to this multifaceted crisis, in a way that will have strategic impact, you are invited to consider joining those participating in ‘The Flame Tree Project to Save Life on Earth’, which outlines a simple plan for you to systematically reduce your consumption, by at least 80%, involving both energy and resources of every kind – water, household energy, transport fuels, metals, meat, paper and plastic – while dramatically expanding your individual and community self-reliance in 16 areas, so that all environmental and climate concerns are effectively addressed.
If you are also interested in conducting or participating in a campaign to systematically address one of the issues identified above, you are welcome to consider acting strategically in the way that Mohandas K. Gandhi did. Whether you are engaged in a peace, climate, environment or social justice campaign, the 12-point strategic framework and principles are the same. See Nonviolent Campaign Strategy. And, for example, you can see a basic list of the strategic goals necessary to end war and halt the climate catastrophe. See ‘Strategic Aims’.
If you want to know how to nonviolently defend against a foreign invading power or a political/military coup, to liberate your country from a dictatorship or a foreign occupation, or to defeat a genocidal assault, you will learn how to do so in ‘Nonviolent Defense/Liberation Strategy’.
If you are interested in nurturing children to live by their conscience and to gain the courage necessary to resist elite violence fearlessly, while living sustainably despite the entreaties of capitalism to over-consume, then you are welcome to make ‘My Promise to Children’.
To reiterate: capitalism, war and destruction of the environment and climate are outcomes of our dysfunctional parenting of children which distorts their intellectual and emotional capacities, destroys their conscience and courage, and actively teaches them to over-consume as compensation for having vital emotional needs denied. See ‘Love Denied: The Psychology of Materialism, Violence and War’.
If your own intellectual and/or emotional functionality is the issue and you have the self-awareness to perceive that, and wish to access the conscience and courage that would enable you to act powerfully, try ‘Putting Feelings First’.
In summary: if we do not rapidly, systematically and substantially reduce our consumption in several key areas and radically alter our parenting model, while resisting elite violence strategically on several fronts, homo sapiens will enter Earth’s fossil record within a few years. Given the fear, self-hatred and powerlessness that paralyses most humans, your choices in these regards are even more vital than you realize.
Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?’ His email address is flametree@riseup.net and his website is here.
Robert J. Burrowes
P.O. Box 68
Daylesford, Victoria 3460
Australia
If you feel like you are unsure of what is real and what is unreal then you are not alone. Our materialistic mode of life is accelerating and expanding so rapidly that it is saturating our modern cultures to the point of abstraction. Life in materially-privileged societies is increasingly shifting into a world of image and show. Many people today are living within their bubbles that are customized by all the digital conveniences tailored to individual needs. By being surrounded by conveniences that satisfy all our needs we are deliberately excluding so much else, including all of life’s serendipities.
Reality – whatever that is or was – has retreated behind a spectacle of make-believe that is playing at being the new, shimmering façade for the 21st century. One result of this is that things which once stood in opposition to one another are losing their meaning and becoming indistinguishable. That is, fixed identities that used to make life easy for us – us/them, friend/enemy, good/bad, and the rest – are now more like false realities. Life has shifted, or has been pushed, into a realm of invention that is being exploited ever more overtly by politicians, mainstream media, and their propaganda machinery. Out of this, a different sense of reality has emerged that succeeds in absorbing differences and contradictions and making them seem smooth rather than jagged. And the result is what I refer to as hyperreality.
The Hyperreality Pill
It is no longer the jagged pill we are forced to swallow, but the smooth pill we are willing to pop. And this smoothness is presented as succulent and easy to swallow. Our modern cultures want us to think that they are simple, smooth, and therefore require our willing obedience. As a consequence, many of us no longer know, or care in knowing, where the resistance is. And if we do feel the need to express resistance, we find ourselves at a loss of where it should be placed. The ‘smooth ideal’ is that society is managed so there can be no efficient resistance against it. This is what Herbert Marcuse once referred to as a ‘comfortable, smooth, reasonable, democratic unfreedom.’ The hyperreal evades any real contact. It is like being at the end of a phone call when waiting for the automated voice service. This evasive strategy of the hyperreal has succeeded in obscuring any site of resistance. It’s all so ‘real,’ and yet of course it is not.
The original notion of hyperreality (a term borrowed from semiotics and postmodern theory) is an inability of consciousness to distinguish reality from a simulation of reality, especially in technologically advanced societies. We are no longer faced with the threat of struggling with our shadows – we are now faced with the threat of our clones. This may be the radical illusion we are slipping into.
Yet the radical illusion of the world has been faced by all cultures. It has been described by mystics, symbolized by art, and struggled over by philosophers. The notion of illusion is not the main issue – rather, it is the medium through which it is conveyed. Or, more importantly, whether it is deliberately exaggerated and amplified. And how, by who – and why? Illusion is now perhaps our greatest industry, especially in western societies. Illusion is the consensus story we are told when growing up and which we all believe in. It’s the story that’s always been told because ‘that’s the way it’s always been.’ No wonder there is so much confusion, which is then fed by another great western industry – therapy.
Hyperreality plays a somewhat different game, with new rules and a different deck of cards. The paradox today is that those of us caught up in the game have no idea what the gameplay is. This is similar to a Jorge Luis Borges short story ‘The Lottery in Babylon’ where all activities in life are governed by the lottery; that is, by chance. And the lottery is run by ‘The Company,’ the rules of which not only are the rules of the game but become the rules of life. If that’s not confusing enough, then we need another hyperreality pill.
Please Sir, Can I Have Some More Hyperreality?
Hyperreality – the inability to distinguish the real from simulation – has become our new reality structure (perception set) and is constructed so that everyone believes in it and goes along with it. There is an underlying feeling that something is not quite right, yet our sense of reality often appears so extreme that it becomes ‘extra-plausible.’ It appears that strange walls of falsehood are being erected between the individual and what is real. The result is a distortion of how we see things. In other words, a perception distortion. To put it simply, hyperreality can be described as the normalization of delusion. When mass society adheres to a collective delusion we call it normal, or ‘reality,’ and if one person strays too far from this consensus thinking then we often label them as delusional, or unstable. It is as if we have been struck by on-coming car headlights and we are like dazed rabbits in the middle of the road. Better not sit around too long wagging our fluffy tails!
The hyperreal smoothes and soothes all contradictions. When once we thought we had ‘left’ politics and ‘right’ politics, these distinctions are now nullified. There is no more any ‘left’ or ‘right,’ only agendas that use varying means to acquire the same power. Any basis of truth has slipped into the sleek substitution – the simulation. Let me ask a question: Do we really think that the face of politics, for example, represents any vestige of truth? There is no more truth in politics than there is in someone wearing a laboratory coat in a television commercial trying to persuade us to buy a particular brand of detergent. There is persuasion and falsity that parades as an element of truth, yet it is a pure simulation. We have slipped into an age where the new ‘reality principle’ tells us that nothing is out of reach and that almost everything can be bought for a price. That is, the real is solid and exists as the flow of goods, services, desires, wants, pleasures, and an almost instant availability.
The question now is how far can the world go before yielding to a permanent state of hyperreality? Perhaps we are already in this state right now; after all, the hyperreal is contagious, like a chain reaction. In the hyperreal world the space of communications is condensed into the simultaneous now; marginal spaces on the periphery are now the hidden spaces where secrecy flows in offshore networks. Our networks of mobility and movement are fragmented into those that privilege some and exclude the many. Even the space above our heads is colonized by the satellites that spy on us. We have street views being watched and analyzed by Google. Our movement, speech, and text being spied on, processed, and interpreted by intelligent algorithms. We have injected a ‘smart-virus’ into the Earth in order to monitor all activity.
Our smooth digital flows allow – with precision and efficiency – for many aspects of our national and private economies to be shifted to the periphery where the secret networks operate. Only the hyperreal economies remain in the spotlight. There is now a global offshore world that moves in exclusive, mostly secretive networks. The phenomenon of offshoring has transformed peripheral and marginal places into central nodes. Offshored economies had mostly operated in the unseen shadows until the scandal of the Panama Papers in 2015. This massive leaking of documents led to political and celebrity scandals across the world, forcing many politicians to resign from their coveted positions. Presidents are now further pressed to release their tax returns to prove their legitimacy. Yet with the farce within the hyperreal, such players as US President Donald Trump can evade these processes with blatant deceptions. Offshored secrecy and surveillance are central to the functioning of contemporary societies.
Hyperreality is also about disappearance.
Please Sir, Can You Tell Me Where I Can Find Some Hyperreality?
Hyperreality is not only about speed and velocity; it is also about size – things are condensing into ever smaller spaces before disappearing altogether. Our urban habitats, information flows, financial transactions, have all shown increased density at the same time as velocity. Financial crashes today are more explosive because they affect so many more systems on a global level. They are dense in their complexity.
At the core of the condensed form what we once knew as the real begins to disappear. At the extremity of economics, the value of money disappears. At the extremity of warfare there is no real humanity, only insanity and immense sorrow, loss, and pain. At the extremity of sexuality there is no warmth only the pornography of lust and the commodity of desire. At the extremity of goodness there is the greed to do good. And even at the extremity of love there is no real love, but obsession and possession. Within these extremities we lose touch with anything that once came close to the real. We are in the slipstream of the hyperreal where the substitute replaces its former host. And the substitute is ‘always-on’ 24/7.
An ‘always-on’ hyperreal world also creates the illusion of mobility. Precisely because we can be connected throughout the world by the technologies in our pocket we are no longer required to move. We can be in the office while speaking with colleagues across the globe; or chatting with friends on another continent whilst remaining seated on our sofas. The contradiction here is that hypermobility creates its own sedentary life. This was explored in the sci-fi film Surrogates (2009) where people purchase remote-controlled humanoid robots to conduct their social life and affairs whilst the real person remains at home wired to their chair. Of course, everyone chooses a pretty or handsome humanoid to represent them (just like avatars in the online world) whilst their real bodies lie fat and underused in the unmoving chair.
We have yet little cultural experience to protect us from the invasion of simulation, artificiality, and the hyperreal. It has all happened too quickly for us and our senses have not fully adjusted. Some of us are struggling with aching bodies, restless sleep cycles, and tired eyes from all the screens in our lives. It is not motion sickness we are suffering from more and more but monitor sickness. One of the features of hyperreality is that communication occurs extremely rapidly, and we are bombarded with information almost constantly.
The hyperreal brings to the fore a convincing collection of disastrous non-events. Everything that is happening somehow gets reported, transmitted, and commented upon, creating an explosive babble of micro-impacts that dominate our superficial conversations. Then the next day they have disappeared into a black hole of amnesia and replaced by another twenty-four-hour dose of attention-topics. This hyperreal lifestyle creates a background noise; a seemingly endless low static buzz that infests our everyday spaces. It’s like the static we experience when changing radio channels, or when a digital television channel isn’t yet synchronized.
Many of us are living in a high-velocity, always-connected, post-historic world. For those people who are not yet attuned to this it is highly unpleasant. Things seemingly take place, but we are not quite sure. This is the dilemma. The hyperreal takes the wounded soul and Photoshops it into a caricature of its former self. It becomes glorified and falsely beautified into the less real, but with hyper-appeal. Events and issues are glossed over, making truths little more than quick sound-bites that flash before our eyes. Despite these absurdities we are still living in a world that is physically very real.
The Hyperreal in Overreaction and Overload
We ultra-react because we are continually under bombardment by a stream of information that keeps us in overload. We wish to know as much as possible about what is going on in our environment because this used to be an evolutionary survival strategy for our ancestors. Yet our distant ancestors didn’t have the Internet, smartphones, and a whole array of connected gadgets – they had clubs and hatchets. We’ve changed our rhythms, or rather our new technologically-pervasive environment has altered our rhythms, and we’ve not had sufficient time biologically, as well as psychologically, to adjust. We are waking up to a world in a new rhythm, with a new, faster speed and an altered resonance; and frankly for most of us it makes us feel as if we’re partially inebriated. The world is making our children respond to its hyperreal energy, and then subsequently we go about tranquilizing them. The rise of young schoolchildren in the modern world taking medications for ADHD (attention deficit hyperactivity disorder) is phenomenal. In such a world it becomes much harder to practice and maintain certain types of attention, such as contemplative, reflective, and introspective thought. We are accessing information, yet less so are we translating this information into rich, interior states or memories.
It is as if we are afraid to be bored. We may feel that being bored – or being boring – is a failure; that we have failed to make use of all the information and opportunities at our fingertips. Yet the brain is continually working hard to process all information and external impacts, and so we need to take time off to relax, recharge, and replenish. We need to retain our attentiveness instead of giving in to the lazy approach of digitally-offloading our attention. We cannot navigate our own path through life by GPS. At the same time, retaining attention should not require artificial, chemical inducers. Nor should it require copious amounts of fantasy masquerading as the real. Many highly developed cultures are already basking in the ‘Disneyfication’ effect where western commercial pursuits, practices, and values are promoted around the world as a panacea for all. Disneyfication gives us bigger, faster, and better entertainment that’s the same the world over – US mass culture values on the global stage. Disneyfication hides the ‘real’ places, yet paradoxically many people seem to prefer being in the imaginary. Perhaps its real function is to make us believe that the rest of society is imaginary and only that which resides within the walls of Disney is real. In the hyperreal the spectacle becomes the lived space of our social lives. Disney is colonizing our lives and that colonization becomes the new world map.
The Argentinean writer Jorge Luis Borges famously wrote of a great Empire that created a map that was so detailed it was as large as the Empire itself. The actual map grew and decayed as the Empire itself conquered or lost territory. When the Empire finally crumbled, all that remained was the map. This ‘imaginary map’ finally became the only remaining reality of the great Empire: a simulation of the once physical reality that has now been colonized by its own spectacle. This is where the Real loses its center and becomes origin-less.
The hyperreal too evades a sense of origin, which accounts for the rise in nostalgia, retro-revival, and people dressing up as superheroes. Star trek conventions, speaking Klingon, and entering a whole new universe meshes with the online worlds and their avatars. In the realm of the hyperreal the origin is origin-less, and real place is place-less. We are given new maps of celebration and celebrity that hide a commodity fetishism – yet where is the meaning? We crave for meaning.
The hyperreal incorporates everything within itself. There is no outer or inner within its realm. The only escape is a form of transcendence – a process or act of gnosis – that can see through the superficiality of the spectacle. This is the current dilemma – our systems are extending but not transcending themselves. Many of us are in this situation: we go for more of the same, only a little bit different. The answer lies in becoming beyond difference. Life has always been a sequence of events that we ascribe meaning too. When we experience this sequence in a reasonable enough form then we create our meanings. It is when this sequence of events and signs becomes asymmetrical, non-linear, or accelerated beyond our limits of standardized perception that we begin to lose our ability to ascribe significance to it. Hyperreality is the zone where this slippage occurs and meaning loses its anchorage. The result is that we feel we are being carried away from ourselves. We are being pulled into the flux and flow of this hyperreality and we lose sight of the ground. Not only the grounded-ness of place, but also our inner ground – that part of us which makes us feel human. It is the soulful part of us that we are losing.
In these hyperreal times we need to find a new balance and arrangement between things. Our old arrangements are shifting, and those things once in perceived stability and order are losing their moorings. We should remember that the ‘Real’ exists somewhere inside of us and keep this in mind as the world outside continues its head-long rush into a frenetic, whirlwind of chaotic events. In the end, we can only truly rely on our own good sense and intuition. As Václev Havel stated in one of his addresses, ‘Transcendence is the only real alternative to extinction.’
We must try to remain stable and as sane as possible as life accelerates into its own hyperreality. Otherwise we may not find our own center within the global maelstrom. The ride has only just begun.
A White House report recently proclaimed that the “War on Poverty is largely over and a success.” United Nations Ambassador Nikki Haley said it was “ridiculous for the United Nations to examine poverty in America.”
Well-positioned Americans must talk like this, of course, because admitting the debilitating state of poverty in America might provoke feelings of guilt for 35 years of oppressive economic policies. Wealthier people need to take an honest look at the facts. They need to face reality as it sadly exists in America today.
1 in 7 Americans is Part of the World’s Poorest 10%
According to the Credit Suisse 2018 Global Wealth Databook, 34 million American adults are among the world’s poorest 10%. How is that possible? In a word, debt. In more excruciating words: stifling, misery-inducing, deadly amounts of debt for the poorest Americans. And it goes beyond dollars to the “deaths of despair” caused by the stresses of inferior health care coverage, stagnating incomes, and out-of-control inequality.
Numerous sources report on the rising debt for the poor half of America, especially for the lowest income group, and largely because of health care and education costs. Since 2008 consumer debt has risen almost 50 percent. The percentage of families with more debt than savings is higher now than at any time since 1962.
It could be argued that Scandinavian countries face the same degrees of debt as Americans. But far less of the debt is for health and education costs. And the Scandinavian safety net is renowned for its generous provisions for all citizens.
Half of us Are in or Near Poverty
$1 in expenses twenty years ago is now $1.25. $1 in earnings twenty years ago is now still $1.
More and more Americans are facing financial difficulty. Estimates of adults living from paycheck to paycheck range from half to 60 percent to 78 percent. Any sign of a recession would be devastating for most of us.
It’s estimated that a typical U.S. household needs about $60,000 annually to meet all expenses. That’s only manageable if two adults are working full-time for $15 per hour. Beyond that, little cushion exists. No American adult in the bottom 40% has more than $31,124 in total wealth, including house and car and savings (Table 3-4).
Booming Economy, Low Unemployment, and Other Deceptions
While 1 in 7 Americans is part of the world’s poorest 10%, nearly 3 in 7 Americans are part of the world’s richest 10%. The economy is booming for THEM. Yet the Wall Street Journal has the arrogance to claim that “Americans traditionally left behind…are reaping the benefits..”
How about the “jobs for everyone” fantasy? The official unemployment rate, according to the Bureau of Labor Statistics (BLS) itself, is based on employees “who did any work for pay or profit during the survey reference week.” The BLS workforce includes contingent and alternative employment arrangements that make up about 10% of the workforce. It includes part-time workers (even one hour a week!), who make up about 16% of the workforce. And, inexplicably, it fails to count as unemployed those who have given up looking for work – 4% more Americans than in the year 2000.
Many of today’s ‘gig’ jobs don’t pay a living wage, and most have no retirement or health benefits, no job security, no government regulations backing them, and usually a longer work day, with many people putting in 10- to 12-hour days for $13 per hour or less. According to a New York Times report, “41.7 million laborers – nearly a third of the American work force – earn less than $12 an hour, and almost none of their employers offer health insurance.”
Safety Net Failures
While it’s true that the U.S. spends a greater percentage of its GDP on social safety net programs than developing countries, Americans generally have to face much higher costs for housing, heating, transportation, child care, and other basic expenses.
Beyond this, there are significant shortcomings in American social protections, as pointed out by the UN. These include the “shockingly high number of children living in poverty” and the “reliance on criminalization to conceal the underlying poverty problem.” Furthermore, with the call for work requirements comes the realization that the job market for the poorest Americans is “extraordinarily limited.”
Poverty: Not Just a Number
Poverty is living without health care, and choosing the life-threatening alternative of opioid painkillers. Poverty is the stress of overwhelming debt; the steady decline of jobs that pay enough to support a family; the inability to afford a move to a desired neighborhood; the deadening impact of inequality on physical and mental well-being.
The United Nations describes America as a nation near the bottom of the developed world in safety net support and economic mobility, with its citizens living “shorter and sicker lives compared to those living in all other rich democracies,” with the highest infant mortality rate in the developed world, the world’s highest incarceration rate, and the highest obesity levels.
Low-income Americans are often surrounded by food deserts, with insufficient access to clean water and sanitation, and with the pollution levels of third-world countries. The poorest among us are even susceptible – unbelievably – to rare tropical diseases and once-eradicated scourges like hookworm.
The extreme levels of American poverty and inequality are ripping apart once-interdependent communities with mental health and homelessness problems, and with a surge in drug and alcohol and suicide“deaths of despair.”
Part of the definition of poverty is “the state of being inferior in quality.” As one of the most unequal nations in the entire world, America is also, in many ways, one of the most poverty-stricken.
“I must create a system or be enslaved by another Man’s.” ~William Blake
Becoming free is creating your own virtuous system despite being outflanked by unvirtuous systems controlled by unvirtuous men. It is cultivating a healthy way of living despite the unhealthy ways of unhealthy men. It’s becoming so “absolutely free that your very existence is an act of rebellion” (Albert Camus). Then it’s building “a new model that makes the existing model obsolete” (Buckminster Fuller).
But first, we must ask ourselves what we are freeing ourselves for before asking ourselves what we are freeing ourselves from. The answer to that question, what are we freeing ourselves for, will be the foundation of our freedom, the cornerstone of our virtue, the building blocks of a healthier way of being human in the world.
Understand: we must be critical and highly skeptical of any “answer” that should arise from asking this most vital of questions. For if our “answer” is deemed invalid/unhealthy by the dictates of universal law (what’s healthy and what’s not), then it should be discarded as invalid/unhealthy for any humans who are attempting to be virtuous and healthy. Also, every “answer” should remain flexible and adaptable lest it become stagnant, rigid, dogmatic, tyrannical, or stuck in its ways.
A virtuous system follows the Golden Rule and the Nonaggression Principle:
“Beware of the good and the just! They like to crucify those who invent their own virtue for themselves.” ~Nietzsche
As human beings there is no way around the fact that we are social creatures. We need each other to survive in a hostile (entropic) universe. Therefore, the golden rule is paramount.
It is imperative that whatever we are freeing ourselves for does not overreach or impede the health and welfare of others. A truly virtuous system never forces its virtue onto others. The moment a so-called virtuous system forces its virtue or values onto others, it ceases to be virtuous. There’s no way around this absolute fact. Any attempt to “get around it” is a violation of the golden rule and therefore unvirtuous.
Likewise, it is vital that whatever we are freeing ourselves for does not violate the nonaggression principle (See caveat). A truly virtuous system is never directly violent. It is only ever violent in self-defense. The moment a so-called virtuous system becomes directly violent it ceases to be virtuous. The only moral exception to this fact is when violence is necessary to defend against direct violence –and, even then, only as a last resort. Any attempt to use violence to force others into compliance is a violation of the nonaggression principle and therefore unvirtuous.
Caveat: Being social animals in an environment with finite resources is highly complicated. To the extent that our virtuous system indirectly pollutes the environment it gets a pass for somewhat violating the nonaggression principle. The tragedy of the commons is a very real and sometimes unavoidable paradox. But, and here’s the rub, to the extent that our virtuous system directly pollutes the environment it is in direct violation of the nonaggression principle and therefore can no longer be considered virtuous.
A healthy system is sustainable, moral, and eco-conscious:
“A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.” ~ Aldo Leopold
How do we know the current system (society) is unsustainable, immoral and even ecocidal, and thus unfit for healthy and virtuous people? It’s self-evident…
1.) Our society pollutes the air it needs to breathe.
2.) Our society pollutes the water it needs to drink.
3.) Our society pollutes the food it needs to eat.
4.) Our society creates unhealthy individuals it needs to evolve with.
Any system that forces its people to breathe polluted air, drink polluted water, eat polluted food and then continues to do all the things that causes that pollution is a profoundly sick society. Krishnamurti’s quote is a powerful reminder of this vital fact: “It’s no measure of health to be well-adjusted to a profoundly sick society.”
The solution is to create a system that is sustainable, moral, and eco-conscious; to create a healthy system that makes the unhealthy system obsolete.
The problem is that the unhealthy system overreaches. It overreaches with its pollution and it overreaches with its power. So almost any attempt at creating a healthier system will have to be covert and strategically defensive. Both in its attempt to create a healthy system and in its attempt to thwart the encroaching unhealthy system. It will have to be clandestine and stealthy on the one hand, and creative and daring on the other hand.
This will probably result in pockets of horizontal democracy on the group level: sustainable communes, ecovillages, and various types of anarchist groups. While on the individual level it will probably result in plenty of free-range humans, ninjaneers, eco-warriors, and various types of sustainable hermits.
The bottom line: Discovering a healthy and virtuous answer to the question ‘what are we freeing ourselves for?’ is no easy feat. It’s not for the faint of heart. It will take counterintuitive reasoning. It will require you to think outside of whatever box you’ve been conditioned to think inside of for most of your life. It will force you to unwash the brainwash. It will involve reprogramming your programming. It will demand that you question the profoundly sick society you were born into.
Most of all, it will require audacious courage in the face of comfortable cowardice. As Ralph Waldo Emerson said:
“A man is to carry himself in the presence of all opposition…I ought to go upright and vital and speak the rude truth in all ways…Your goodness must have some edge to it — else it is none.”
But, in the end, it will have been worth it. For you will have discovered moral virtue. You will have discovered provident health. You will have discovered authentic freedom. And your conscience will have finally been cleared.
Hallucination (huh-loo-suh–ney-shuh n) : a sensory experience of something that does not exist outside the mind, caused by various physical and mental disorders, or by reaction to certain toxic substances, and usually manifested as visual or auditory images.
Psychiatry has built an entire infrastructure around the definition of normal.
In my training, I learned clinical, diagnostic terms like “magical thinking” to pedantically dismiss any flourishes of wonderment, “delusions of reference” to coldly malign any experience of meaning or synchronicity, and even “grandiosity” if you might deign to think too much of yourself.
When human behavior is medicalized, the foundation of a shared belief system is set up. Some behaviors are unacceptable, some are not. And conforming to these expectations – even through force and involuntary submission, retention, and medication – is essential to reinforcing what is considered normal. Those who are not performing their expected part in the machinery of this system are deemed less or non-functional (the quantification of which, psychiatry assigns a numerical value based on the Global Assessment of Functioning metric scale). But what if it is, as Krishnamurti warned, “no measure of health to be well-adapted to a profoundly sick society”? What if being “functional” requires buying into an entire matrix of illusions, many of which require a total divorce from one’s own soul?
Mental Illness as an indicator of sensitivity
It’s my belief that those who are mentally ill are the canaries in this coal mine. Whose bodies, minds, and spirits are exquisitely sensitive to all that is off, amiss, misaligned, and divergent from truth. What if these illnesses are a special invitation to wake up, to embody, and to move through a dark night, a tight passage, shedding one more artificial skin, revealing a layer closer to an unfettered experience of being, of freedom, and of joy. A sometimes loud reminder to stop eating chemical food, stop participating in the poisoning of this planet, stop working just to work, and start making room for whatever it takes to awaken.
In this case, those hallucinating are those who still believe, despite all of the evidence to the contrary, that we are, as my favorite philosopher, Alan Watts says, flesh robots on a dead rock, spinning out in the middle of nowhere. That the natural world is an indifferent backdrop subject to random forces that we must shield ourselves from. Those who still believe, despite the grossly exposed limitations of the model, that Newtonian physics – linear cause and effect, what you get out is what you put in, push-pull hydraulics – reigns over subtler, nonlinear quantum processes. Quantum physics introduces all manner of uncomfortable concepts to those firmly fixated on the delusional belief that there is an objective, quantifiable, measurable reality of known variables that predictably govern a non-sentient universe.
What if this is a collectively held delusion? Those who have had mystical experiences know that it is but an illusion that our selfness is between our ears and behind our eyes, and that the natural world needs to be managed and controlled. We know that we emerge from the complexity of beingness on this planet and that there is no objective good and bad, and perhaps no objective anything at all.
Alan Watts, puts it this way:
I wonder what you mean when you use the word I.
I’ve been very interested in this problem for a long, long time. And I’ve come to the conclusion that what most civilized people mean by that word is a hallucination—that is to say a false sense of personal identity that is at complete variance with the facts of nature.
And as a result of having a false sense of identity, we act in a way that is inappropriate to our natural environment. And when that inappropriate way of action is magnified by a very powerful technology, we swiftly begin to see the results of a profound discord between man and nature.
As is well known, we are now in the process of destroying our environment as a result of an attempt to conquer it and master it. And we have not realized therefore that our environment is not something other than ourselves.
In assuming that it is, we have made a great mistake and are now paying the price for it.
Resolving the hallucinations of the dominant narrative
The thing is, that a hallucination that becomes aware of itself, dissolves, if it is, indeed a hallucination. In the case of the dominant belief system – the most collectively shared hallucination – this is called awakening and it has everything to do with generating an awareness of the story that we have been telling ourselves.
We have been telling ourselves that we control our lives – or we wouldn’t experience anxiety.
We have been telling ourselves that we are supposed to simply feel ok with what is happening on this planet – or we wouldn’t feel depressed.
We have been telling ourselves that the world is unsafe – or we wouldn’t feel paranoid.
We have been telling ourselves to stay in line, punch the clock, and behave – or we wouldn’t get manic.
So what if we simply turn the light on and wake up to the story and recognize it as such.
Here’s how to wake up and dissolve the illusion:
1. Feel better
Information, in and of itself, changes nothing. We have to experience the truth, viscerally, for our bodies, minds, and spirits to shift and open. In order to generate the conditions of a reunion with the natural world, and a felt sense of having emerged from it, it becomes critical to experience the environment as an inextricable part of oneself. This means that nature is rendered sacred again. The human organism is seen as a miracle before which your consciousness bows. In this light, the only proper comportment is to strip away chemicals and the participation in a chemical free lifestyle, eat whole organic food, and begin the process of healing from many years of desecration. It is my belief that these simple behaviors – being in nature, cleaning up your consumerism, your eating, and beginning to detox – not only result in feeling better but in feeling apart, feeling held, and feeling a deep sense of ok-ness that stands in sharp contrast to the feeling of discord generated by the modern lifestyle.
2. Know better
Once you feel better, you are ready to learn about why. This is a good time to explore the wisdom of our forefathers and mothers, of indigenous cultures, and of modern visionaries. If you’re attracted to science as a means of narrating our shared perceptions, then begin to enjoy a growing body of science that tells a totally different story about the natural world, healing, and the wonder of this planet. Continue to look at the places where you may still be asleep, delusional, or hallucinating!
Part of this process is claiming radical responsibility for your journey, your decisions, and your experience. If you can reclaim all of the energy you are putting towards blaming, resenting, hating, and otherwise feeling victimized, you will be amazed at the experience of empowerment that results. Deeper change, reflexive self-examination, and compassion towards others comes from this shift in perspective.
3. Do better
Once you feel better and you know better, then you are ready to live differently – to do better. But here’s the surprising news. There’s no pilgrimage required, no major planning or strategy, no big decisions. Doing better, in an awakened state, involves simply caring for yourself – kneeling at the altar of your body and getting clear enough to see the programs of fear and control when they creep back into your consciousness. Getting clear involves pausing, every day.
This is how you keep the “I” illusion at bay. You resist the temptation to do, fix, better yourself and your life circumstances endlessly. You let it be. You say yes, I accept. And you work with the flow. You give to others even when you feel most in need. In short, you burn your stories and you have faith. Watts says,
“To have faith is like when you trust yourself to the water. You don’t grab hold of the water when you swim, because if you do you will become stiff and tight in the water, and sink. You have to relax, and the attitude of faith is the very opposite of clinging, and holding on. In other words, a person who is fanatic in matters of religion, and clings to certain ideas about the nature of God and the universe becomes a person who has no faith at all. Instead they are holding tight. But the attitude of faith is to let go, and become open to truth, whatever it might turn out to be.”
Call it living in the Matrix, call it hallucinating, call it Biopolitic, or Maya, if you live life according to what mainstream media, government, and appointed authorities say is, there will come a time when you crack. Freak out. Or choose to opt out. Or when you simply leave the premises. You’ll be labeled with ADHD, Generalized Anxiety, Major Depression, Schizophrenia, or Bipolar Disorder. You will be told you are the sick one, that something is wrong with your inbuilt hardware. The figurative bone will be pointed at you and the collective will support your containment, restraint, and oppression to keep the infrastructure of the illusion intact.
But the mortar is cracking. Too many of us who have felt the truth that is spirituality. To be infused with spirit. To feel your own soul. To stop and inspire, breathe, and understand that without the entire ecosystem of beingness on this planet, you yourself are nothing. And once you have felt the fearlessness of this faith, you can never be controlled again, and you are finally free.
Transcript:
I wonder what you mean when you use the word I.
I’ve been very interested in this problem for a long, long time. And I’ve come to the conclusion that what most civilized people mean by that word is a hallucination—that is to say a false sense of personal identity that is at complete variance with the facts of nature.
And as a result of having a false sense of identity, we act in a way that is inappropriate to our natural environment. And when that inappropriate way of action is magnified by a very powerful technology, we swiftly begin to see the results of a profound discord between man and nature.
As is well known, we are now in the process of destroying our environment as a result of an attempt to conquer it and master it. And we have not realized therefore that our environment is not something other than ourselves.
In assuming that it is, we have made a great mistake and are now paying the price for it.
But most people would agree with the lines of the poet who said “I, a stranger and afraid. In a world I never made” because we have the strong sensation that our own being inside our skin is extremely different from the world outside our skin, that while there may be intelligence inside human skins, and while there may be values and loving feelings, outside the skin is a world of mechanical process which does not give a damn about any individual and which is basically unintelligent, being gyrations of blind force, and so far as the merely biological world is concerned, gyrations of libido, which is Freud’s word for “blind lust.”
It should be obvious that the human being goes with the rest of the universe even though we say in popular speech “I came into this world.”
Now, it is not true that you came into this world. You came out of it in the same way as a flower comes out of a plant or a fruit comes out of a tree. And as an apple tree apples, the solar system in which we live, and therefore the galaxy in which we live, and therefore the system of galaxies in which we live, that system peoples. And therefore, people are an expression of its energy and of its nature.
If people are intelligent—and I suppose we have to grant that if—then the energy which people express must also be intelligent because one does not gather figs from thistles and grapes from thorns. But it does not occur, you see, to the ordinary civilized person to regard himself or herself as an expression of the whole universe. It should be obvious that we cannot exist except in an environment of earth, air, water, and solar temperature, that all these things go with us and are as important to us, albeit outside our skins, as our internal organs, heart, stomach, brain, and so forth.
Now, if then we cannot describe the behavior of organisms without at the same time describing the behavior of their environments, we should realize that we have a new entity of description—not the individual organism alone, but what would now be called a field of behavior, which we must call rather clumsily the “organism environment.” You go with your environment in the same way as your head goes with the rest of your body. You do not find in nature faces arriving in the world sui generis; they go with a body.
But also, bodies do not arrive in a world which would be, for example, a plane, ball of scrubbed rock floating without an atmosphere far away from a star. That will not grow bodies. There is no soil for bodies. There is no complexity of environment which is body-producing.
So, bodies go with a very complicated natural environment. And if the head goes with the body, and the body goes with the environment, the body is as much an integral part of the environment as the head is part of the body.
It is deceptive of course because the human being is not rooted to the ground like a tree. A human being moves about and therefore can shift from one environment to another. But these shifts are superficial. The basic environment of the planet remains a constant. And if the human being leaves the planet, he has to take with him a canned version of the planetary environment.
Now, we are not really aware of this. Upon taking thought and due consideration, it does occur to us, yes, indeed, we do need that environment. But in the ordinary way, we don’t feel it, that is to say we don’t have a vivid sensation of belonging to our environment in the same way that we have a vivid sensation of being an ego inside a bag of skin located mostly in the skull about halfway between the ears and a little way behind the eyes. And it issues in these disastrous results of the ego which, according to 19th century common sense, feels that it is a fluke in nature, and that if it does not fight nature, it will not be able to maintain its status as intelligent fluke.
So, the geneticists are now saying, and many others are now saying, that man must take the course of his evolution into his own hands. He can no longer trust the wiggly, random, and unintelligible processes of nature to develop him any further, but he must interfere with his own intelligence, and through genetic alterations, breed the kind of people who will be viable for human society and that sort of thing.
Now, this I submit is a ghastly error because human intelligence has a very serious limitation. That limitation is that it is a scanning system of conscious attention which is linear—that is to say it examines the world in lines rather as he would pass the beam of a flashlight across a room (or a spotlight).
That’s why our education takes so long. It takes so long because we have to scan miles of lines of print. And we regard that, you see, as basic information.
Now, the universe does not come at us in lines. It comes at us in a multi-dimensional continuum in which everything is happening all together everywhere at once. And it comes at us much too quickly to be translated into lines of print or of other information however fast they may be scanned. And that is our limitation so far as the intellectual life and the scientific life is concerned.
The computer will greatly speed up linear scanning, but it’s still linear scanning. And so long as we are stuck with that form of wisdom, we cannot deal with more than a few variables at once.
Now, what do I mean by that? What is a variable? A variable is any one linear process. Let’s take music. When you play a Bach fugue, and there are four parts to it, you have four variables. You have four moving lines, and you can take care of that with two hands. An organist using two feet can put in two more variables and have six going. And you may realize, if you’ve ever tried to play the organ, that it’s quite difficult to make six independent motions go at once. The average person cannot do that without training. The average person cannot deal with more than three variables at once without using a pencil.
Now, when we study physics, we are dealing with processes in which there are millions of variables. This, however, we handle by statistics in the same way as insurance companies use actuarial tables to predict when most people will die. If the average age of death is 65, however, this prediction does not apply to any given individual. Any given individual will live through plus or minus 65 years. And the range of difference may be very wide indeed of course. But this is alright. The 65 guess is alright when you’re doing large-scale gambling. And that’s the way the physicists works in predicting the behavior of nuclear wavicles.
But the practical problems of human life deal with variables in the hundreds of thousands. Here, statistical methods are very poor. And thinking it out by linear consideration is impossible.
With that equipment then we are proposing to interfere with our genes. And with that equipment also, be it said, we are trying to solve our political, economic, and social problems. And naturally, everybody has the sense of total frustration. And the individual fears “Well, what on earth can I do?”
We do not seem to know a way of calling upon our brains because our brains can handle an enormous number of variables that are not accessible to the process of conscious attention. Your brain is now handling your total nervous system, to be more accurate, your blood chemistry, the secretions from your glands, the behavior of millions of cells. It is doing all that without thinking about it—that is to say without translating the processes it is handling into consciously reviewed words, symbols, or numbers.
Now, when I use the word “thinking,” I mean precisely that process, translating what is going on in nature into words, symbols or numbers—of course, both words and numbers are kinds of symbols.
Symbols bear the same relation to the real world that money bears to wealth. You cannot quench anybody’s thirst with the word “water,” just as you cannot eat a dollar bill and derive nutrition from it.
But using symbols and using conscious intelligence—scanning—has proved very useful to us. It has given us such technology as we have.
But at the same time, it has proved too much of a good thing. At the same time, we’ve become so fascinated with it that we confuse the world as it is with the world as it is thought about, talked about, and figured about—that is to say with the world as it is described. And the difference between these two is vast.
And when we are not aware of ourselves except in a symbolic way, we are not related to ourselves at all. We are like people eating menus instead of dinners. And that’s why we all feel psychologically frustrated.
So then we get back to the question of what do we mean by I?
Well, first of all, obviously, we mean our symbol of ourselves. Now, our ourselves in this case is the whole psychophysical organism, conscious and unconscious, plus its environment. That’s your real self.
Your real self, in other words, is the universe as centered on your organism. That’s you.
Let me just clarify that a little for one reason. What you do is also a doing of your environment. Your behavior is its behavior as much as its behavior is your behavior; it’s mutual. We could say it is transactional. You are not a puppet which your environment pushes around, nor is the environment a puppet which you push around. They go together, they act together.
In the same way, for example, if I have a wheel, one side of it going down is the same as the other side of it going up. When you handle the steering wheel of a car, are you pulling it or are you pushing it? No, you’re doing both, aren’t you? When you pull it down this side, you are pushing it up that side. It’s all one.
So, there’s a push-pull between organism and environment. We are only rarely aware of this as when in curious alterations of consciousness, which we call “mystical experience,” “cosmic consciousness,” an individual gets the feeling that everything that is happening is his own doing, or the opposite of that feeling that he isn’t doing anything, but that all his doings, his decisions, and so forth, are happenings of nature.
You can feel it either way. You can describe it in these two completely opposite ways, but you’re talking about the same experience. You’re talking about experiencing your own activity and the activity of nature as one single process. And you can describe it as if you were omnipotent like God or as if it were completely deterministic and you hardly existed at all.
But remember, both points of view are right. And we’ll see where that gets us.
But we don’t feel that, do we, ordinarily? What we feel instead is an identification of ourselves with our idea of ourselves, or I would rather say, with our “image” of ourselves. And that’s the person or the ego.
You play a role, you identify with that role. I play a role. It’s called Alan Watts. And I know very well that that’s a big act. I can play some other roles besides Alan Watts if necessary. But I find this one is better for making a living.
But I assure you, it’s a mask, and I don’t take it seriously. The idea of my being a kind of messiah or guru or savior of the world just breaks me up because I know me. It’s very difficult to be holy in the ordinary sense.
So, I know I’m not that. But most of us are taught to think that we are whom we are called. And when you’re a little child, and you begin to learn a role, and your parents and your peers approve of your being that, they know who you are. You’re predictable, so you can be controlled.
But when you act out of role, and you imitate some other child’s behavior, everybody points the finger and says, “You’re not being true to yourself.” “Johnny, that’s not you. That’s Peter.” And so you learn to stay Peter or to stay Johnny.
But of course, you’re not either… because this is just the image of you. It’s as much of you as you can get into your conscious attention which is precious little.
Your image of yourself contains no information about how you structure your nervous system. It contains no information about your blood chemistry. It contains almost no information about the subtle influences of society upon your behavior. It does not include the basic assumptions of your culture, which are all taken for granted and unconscious. You can’t find them out unless you study other cultures to see how their basic assumptions differ.
It includes all kinds of illusions that you’re completely unaware of as, for example, that time is real and that there is such a thing as a past which is pure hokum. But nevertheless, all these things are unconscious in us and they are not included in our image of ourselves, nor of course included in our image of ourselves. Is there any information about our inseparable relationships with the whole natural universe?
So, this is a very impoverished image. When you ask a person, “What did you do yesterday?” they’ll give you a historical account of a certain number of events in which they participated and a certain number of things which they saw, used, or were clobbered by. But realize at once that this history leaves out most of what happened.
I, in trying to describe what happens to me this evening, will never be able to describe it because there are so many people here that if I were to talk about everyone whom I’ve seen, what they were wearing, what color their hair was, what sort of expressions they had on their faces, I would have to talk through doomsday.
So, instead of this rich physical experience—which is very rich indeed—I have to attenuate it in memory in description to saying, “Oh, I met a lot of people in Philadelphia. There were men, and there were women. Lots of them were young, and some of them were old.” It’s a most utterly impoverished account of what went on.
So, therefore, in thinking of ourselves in this way, what I did yesterday, what I did the day before, in terms of this stringy, mangy account, all I have is a caricature of myself. And you know the caricaturist doesn’t draw you all in; he just put certain salient features whereby people will recognize you. It’s all a skeleton.
So, we are, as it were, conceiving ourselves as a bunch of skeletons. And they’ve got no flesh on them, just a bunch of bones. And no wonder we all feel inadequate!
We’re all looking for something—to the future to bring us the goodie that we know we ought to have. There’s a golden goodie at the end of the line somewhere. There’s a good time coming be it ever so far away, that one far-off divine event which all creation moves… we hope.
And therefore, we say of something that’s no good, it has no future. I would say it has no present, but everybody says it has no future.
Now, here we are, as it were, psychically starved and always therefore looking—seeking, seeking, seeking. And this confused seeking is going on everywhere. We don’t know what we want. Nobody knows what they want. We say, yes, we think of what we want in vague terms—pleasure, money, wealth, love, fulfillment, personal development. But we don’t know what we mean by all that.
If a person really sits down to figure out, write a long essay, 20 pages, on your idea of heaven, it’ll be a sorry production.
You could see it already in medieval art whether it be depictions of heaven and hell. Hell is always much better than heaven—although it’s uncomfortable. It’s a sadomasochistic orgy. Wowie! Hell is really rip-roaring. Whereas all the saints in heaven are sitting very, very smug and demure like they were in church.
And you’ll see also the multitudes of the saved. Instead of this writhing wormy thing, you can see all their heads which the artist has drawn to abbreviate them, just the tops of their heads in masses. They look like cobblestone street flattened out.
So, what has happened then is this, that our eye is an illusion. It’s an image. And it is no more our self than an idol is the godhead.
But we say, “It can’t be so because I feel I really exist. It isn’t just an idea in my head. It’s a feeling. I feel me!” Well, what is it that you feel when you feel I?
Well, what is it that you feel when you feel I, I’ll tell you.
What do you do when somebody says, “Pay attention”? What is the difference between looking at something and taking a hard look at it, or between hearing something and listening intently? What’s the difference? What’s the difference between waiting while something goes on and enduring it?
Why, the difference is this.
When you pay attention instead of just looking, you screw up your face. You frown and stare. That is a muscular activity around here. When you will, you grit your teeth or clench your fists. When you endure or control yourself, you pull yourself together physically, and therefore, you get uptight. You hold your breath. You do all kinds of muscular things to control the functioning of your nervous system. And none of them have the slightest effect on the proper operation of the nervous system.
If you stare at things, you will rather fuzz the image than see them clearly. If you listen intently by concentrating on muscles around the ears, you will be so much attending to muscles here that you won’t hear things properly. And you may get singing in the ears. If you tighten up with your body to pull yourself together, all you do is constrict yourself.
I remember in school, I sat next to a boy who had great difficulty in learning to read. And what they always say to children is, “Try! If you can’t do something, you must try!” So the boy tries. And what has he done? When he’s trying to get out words, he grunts and groans as if he were lifting weights. And the teacher is impressed. The boy is really trying and gives him a B for effort.
It has nothing to do with it.
Now, we all make this muscular straining with the thought that it’s achieving psychological results, the sort of psychological results it’s intended to achieve. Now all this amounts to is this. You’re taking off in a jet plane, you’re a mile down the runway. The thing isn’t up in the air yet, you get nervous, so you start pulling at your seatbelt. That’s what it is now.
Now, that is a chronic feeling. We have it in us all the time. And it corresponds to the word I. That’s what you feel when you say I. You feel that chronic tension. When an organ is working properly, you don’t feel it.
If you see your eye, you’ve got cataract. If you hear your ears, you’ve got singing in your ears. You’re getting in the way of hearing. When you are fully functioning, you are unaware of the organ.
When you’re thinking clearly, your brain isn’t getting in your way. Actually, of course, you are seeing your eyes in the sense that everything you see out in front of you is a condition in the optic nerves at the back of the skull. That’s where you’re aware of all this. But you’re not aware of the eye as the eye. I’m talking about the optical eye.
So, when we are aware of the ego I, we are aware of this chronic tension inside ourselves. And that’s not us. It’s a futile tension. So when we get the illusion, the image of ourselves, married to a futile tension, you’ve got an illusion married to a futility. And then, you wonder “why I can’t do anything, why I feel, in the face of all the problems of the world, impotent, and why I somehow cannot manage to transform I.”
Now, here we get to the real problem. We’re always telling each other that we should be different. I’m not going to tell you that tonight. Why not? Because I know you can’t be. I’m not going to. That may sound depressing, but I’ll show you it isn’t. It’s very heartening.
Everybody you see who is at all sensitive and awake to their own problems and human problems is trying to change themselves. We know we can’t change the world unless we change ourselves. If we’re all individually selfish, we’re going to be collectively selfish. If we don’t really love people, and only pretend to, somehow we’ve got to find a way to love. After all, it’s said in the Bible, “Thou shalt love the Lord, thy God, and your neighbor as yourself.” You must love. Yeah, we all agree. Sure! But we don’t.
In fact, one psychologist very smartly asked a patient, “With whom are you in love against?” And this particularly becomes appalling when we enter into the realm of higher things, by which I mean spiritual development.
Everybody these days is interested in spiritual development—and wisely because we want to change our consciousness. Many people are well aware that this egocentric consciousness is a hallucination. And that they presume it’s the function of religion to change it because that’s what the Zen Buddhists and yogis and all these people in the Orient are doing, they are changing their state of consciousness to get something called satori or mystical experience or nirvana or moksha or what-have-you.
And everybody around here is really enthused about that because you don’t get that in church. I mean, there has been Christian mystics, but the church has been very quiet about them.
In the average church, all you get is talk. There’s no meditation, no spiritual discipline. They tell God what to do interminably as if He didn’t know. And then, they tell the people what to do as if they could or even wanted to. And then, they sing religious nursery rhymes.
And then, to cap it all, the Roman Catholic Church, which did at least have an unintelligible service, which was real mysterious and suggested vast magic going on, they wouldn’t put the thing into bad English. They took away incense, and they took away… they became a bunch of Protestants. The thing was just terrible!
So now, all these Catholics are at loose ends. As Claire Boothe Luce put it—not to be a pun, but she said, “It’s no longer possible to practice contemplative prayer at mass” because you’re being advised, exhorted, edified all the time. That becomes a bore. Think of God listening to all those prayers. I mean, talking about grieving the Holy Spirit. It’s just awful! People have no consideration for God at all.
But in pursuing these spiritual disciplines—yoga and Zen and so forth, and also psychotherapy—there comes up a big difficulty. And the big difficulty is this: I want to find a method whereby I can change my consciousness, therefore to improve myself. But the self that needs to be improved is the one that is doing the improving. And so I’m rather stuck.
I find out the reason that I think I believe say in God is that I sure hope that, somehow, God will rescue me. In other words, I want to hang on to my own existence. I feel rather shaky about doing that for myself, but I just hope there’s a god who’ll take care of it. Or if I could be loving, I would have a better opinion of myself. I’d feel better about it. “I could face myself,” as people say, “if I were more loving.”
So, the unloving me, somehow, by some gimmickry, has to turn itself into a loving me. And this is just like trying to lift yourself off the ground with your own bootstraps. It can’t be done!
And that’s why religion, in practice, mainly produces hypocrisy and guilt because of the constant failure of these enterprises.
People go and study Zen. They come back and say, “Wow! Getting rid of your ego is a superhuman task.” I assure you, it’s going to be very, very difficult to get rid of your ego. You’re going to have to sit for a long time and you’re going to get the sorest legs. It’s hard work! All you wretched kids who think you’re getting rid of your ego or something or another, easy yoga, you don’t know what you’re in for.
When it really comes down to the nitty-gritty, you know, the biggest ego trip going is getting rid of your ego.
And the joke of it all is our ego doesn’t exist! There’s nothing to get rid of. It’s an illusion as I tried to explain. But you still want to ask how to stop the illusion. Well, who’s asking?
In the ordinary sense in which you use the word I, how can I stop identifying myself with the wrong me? But the answer is simply you can’t.
Now, the Christians put this in their way when they say that mystical experience is a gift of divine grace. Man, as such, cannot achieve this experience. It is a gift of God. And if God doesn’t give it to you, there’s no way of getting it. Now, that is solidly true. You can’t do anything about it because you don’t exist.
Well, you say, “That’s pretty depressing news.” But the whole point is it isn’t depressing news. It is the joyous news. There’s a Zen poem which puts it like this. Talking about it, it means the mystical experience, Satori, the realization that you are the eternal energy of the universe like Jesus did. It like this:
“You cannot catch hold of it, nor can you get rid of it. In not being able to get it, you get it! When you speak, it’s silent. When you’re silent, it speaks.”
Now, in not being able to get it, you get it, because this whole feeling, what Krishnamurti is trying to explain to people, for example, when he says, “Why do you ask for a method? There is no method. All methods are simply gimmicks for strengthening your ego.”
So, how do we not do that? He says, “You’re still asking for a method.” There is no method. If you really understand what your I is, you will see there is no method.
Is it just so sad? But it’s not. This is the gospel, the good news, because if you cannot achieve it, if you cannot transform yourself, that means that the main obstacle to mystical vision has collapsed. That was you.
What happens? You can’t do anything about it. You’re at your wit’s end. What would you do? Commit suicide. But supposing you just put that off for a little while, wait and see what happens.
You can’t control your thoughts, you can’t control your feelings because there is no controller. You are your thoughts and your feelings. They’re running along, running along, running along. Just sit and watch them. There they go!
You’re still breathing, aren’t you? Still growing your hair? Still seeing and hearing? Are you doing that? I mean is breathing something that you do? Do you see, I mean do you organize the operations of your eyes? You know exactly how to work those rods and cones in the retina? Do you do that? It’s a happening. It happens.
So, you couldn’t feel all this happening. Your breathing is happening. Your thinking is happening. Your feeling is happening—your hearing, your seeing. The clouds are happening across the sky. The sky is happening blue. The Sun is happening shining.
There it is, all that’s happening. And may I introduce to you… this is yourself.
This begins to be a vision of who you really are. And that’s the way you function. You function by happening, that is to say, by spontaneous occurrence.
And this is not a state of affairs that you should realize. I cannot possibly preach it to you because the minute you start thinking, “I should understand that,” this is the stupid notion again of “I should bring it about” when there is no you to bring it about. So that’s why I’m not preaching. You can only preach to egos. All I can do is to talk about what is. It amuses me to talk about what is because it’s wonderful. I love it. And therefore, I like to talk. If I get paid for it, then I make my living. And sensible people get paid for doing what they enjoy doing.
So, you see, the whole approach here is not to convert you, not to improve you, but for you to discover that if you really knew the way you are, things would be sane. But you see, you can’t do that. You can’t make that discovery because you’re in your own way, so long as you think “I’m I,” so long as that hallucination blocks it.
And the hallucination disappears only in the realization of its own futility, when at last you see you can’t do it. You cannot make yourself over. You cannot really control your own mind.
See, when we try to control the mind, a lot of yoga teachers try to get you to control your own mind mainly to prove to you that you can’t do it. There’s nothing, you know, a fool who persists in his folly will become wise. So what they do is they speed up the folly.
And so, you get concentrating. And you can have a certain amount of superficial and initial success by a process commonly called self-hypnosis. You can think you’re making progress, and a good teacher will let you go along that way for a while until he really throws you with one. Why are you concentrating?
See, Buddhism works this way. The Buddha said, “If you suffer, you suffer because you desire, and your desires are either unattainable. You’re always being disappointed or something. So cut out desire.” So, those disciples went away, and they stamped on desire, jumped on desire, cut the throat of desire, and threw out desire. But then they came back and Buddha said, “But you are still desiring not to desire.” Now they want to know how to get rid of that.
So when you see that that’s nonsense, there naturally comes over you a quietness. And seeing that you cannot control your mind, you realize there is no controller. What you took to be the thinker of thoughts is just one of the thoughts. What you took to be the feeler of the feelings, which was that chronic muscular strain, was just one of the feelings. What you took to be the experience of experience is just by the experience.
So, there isn’t any thinker of thoughts, feeler of feelings. We get into that bind because we have a grammatical rule that verbs have to have subjects. And the funny thing about that is that verbs are processes and subjects are nouns which is supposed to be things. How does a noun start a verb? How does a thing put a process into action? Obviously, it can’t.
But we always insist that there is this subject called the “knower.” And without a knower, there can’t be knowing. Well, that’s just a grammatical rule. It isn’t a rule of nature. In nature, there’s just knowing like you’re feeling it.
I have to say you are feeling it as if you were somehow different from the feeling. When I say, “I am feeling,” what I mean is there is feeling here. When I say you are feeling, I mean there is feeling there. I have to say even “there is feeling.” What a cumbersome language we have. Chinese is easier. You don’t have to put all that in. And you say things twice as fast in Chinese as you can in any other language.
Well, anyway, when you come to see that you can do nothing, that the play of thought, of feeling, et cetera, just goes on by itself as a happening, then you are in a state which we will call meditation. And slowly, without being pushed, your thoughts will come to silence—that is to say all the verbal symbolic chatter going on in the skull.
Don’t try and get rid of it because that will again produce the illusion that there’s a controller. It goes on, it goes on, it goes on. Finally, it gets tired of itself and bored and stops. And so then there’s a silence. And this is a deeper level of meditation.
And in that silence, you suddenly begin to see the world as it is. You don’t see any past. You don’t see any future. You don’t see any difference between yourself and the rest of it. That’s just an idea. You can’t put your hand on the difference between myself and you. You can’t blow it. You can’t bounce it. You can’t pull it. It’s just an idea. You can’t find any material body because material body is an idea; so is spiritual body. This is somebody’s philosophical notions.
So, reality isn’t material. That’s an idea. Reality isn’t spiritual. That’s an idea. Reality is {claps}.
So, we find, if I’ve got to put it back into words, that we live in an eternal now. You’ve got all the time in the world because you’ve got all the time there is which is now.
And you are this universe. You feel the strange feeling when—ideas don’t define the differences. You feel that other people’s doings are your doings. And that makes it very difficult to blame other people. If you’re not sophisticated theologically, you may of course run screaming in the streets and say that you’re God.
In a way, that’s what happened to Jesus because he wasn’t sophisticated theologically. He only had Old Testament biblical theology behind him. If he’d had Hindu theology, he could have put it more subtly. But it was only that rather primitive theology of the Old Testament. And that was a conception of God as a monarchical boss. And you can’t go around and say, “I’m the boss’ son.” If you’re going to say, “I’m God,” you must allow it for everyone else too.
But this was a heretical idea from the point of view of Hebrew theology. So what they did with Jesus was they pedestalized him. That means “kicked him upstairs,” so that he wouldn’t be able to influence anyone else. And only you may be God. That stopped the gospel cold right at the beginning. It couldn’t spread.
Well, anyway, this is therefore to say that the transformation of human consciousness through meditation is frustrated. So long as we think of it in terms of something that I, myself, can bring about by some kind of wangle, by some sort of gimmick.
Because you see, that leads to endless games of spiritual one-upmanship and of guru competitions. “My guru is more effective than your guru. My yoga is faster than your yoga. I’m more aware of myself than you are. I’m humbler than you are. I’m sorrier for my sins than you are. I love you more than you love me.” There is interminable goings-on about which people fight and wonder whether they are a little bit more evolved than somebody else and so on. All that can just fall away.
And then, we get this strange feeling that we have never had in our lives except occasionally by accident. Some people get a glimpse that we are no longer this poor little stranger and afraid in the world it never made, but that you are this universe and you are creating it at every month.
Because, you see, it starts now. It didn’t begin in the past. There was no past. So if the universe began in the past, when that happened, it was now, see? But it’s still now.
And the universe is still beginning now and it’s trailing off like the wake of a ship from now. When the wake of the ship fades out, so does the past. You can look back there to explain things, but the explanation disappears. You’ll never find it there. Things are not explained by the past. They’re explained by what happens now that creates the past. It begins here.
That’s the birth of responsibility because, otherwise, you can always look over your shoulder and say, “Well, I’m the way I am because my mother dropped me. And she dropped me because she was neurotic because her mother dropped her” and away we go back to Adam and Eve or to a disappearing monkey or something. We’ll never get at it.
But in this way, you’re faced with… you’re doing all this. And that’s an extraordinary thought.
So, cheer up! You can’t blame anyone else for the kind of world you’re in. And if you know, you’ll see that I, in the sense of the person, the front, the ego, it really doesn’t exist, then it won’t go to your head too badly if you wake up and discover that you’re God.
After the Crash 