What happened to individual empowerment in the internet age?

Posted on August 25, 2019 by Reid Mukai

By Kurt Cobb

Apple Computer’s 1984 Superbowl commercial—one of the most iconic television commercials ever made—announced two things: the introduction of the Macintosh computer and that this computer could in some fashion allow each of us to escape a future of tyranny and social control prophesied in George Orwell’s dystopian novel 1984.

The computer age and the coming of the internet have certainly moved more power into the hands of the individual, giving him and her access to social and professional connections around the world, information on every conceivable topic, and awareness of events in real-time or near real-time across the globe. The possibilities of the combined computational power of the modern computer and the connectivity of those computers across the globe are still being explored and expanded every day.

So, how is individual empowerment faring? Not so well. It turns out that practically every device, piece of software and internet platform not only holds the promise of enhancing the individual’s power but also can be weaponized to undermine it.

We somehow forget that for every thing and every person we can look up on the internet, those things and people can look back. Naturally, we can try to protect ourselves with antivirus programs and firewalls. But as with any arms race, there is a never-ending back-and-forth struggle to create better tools and strategies for snooping on and disrupting computers and their networks and simultaneously to build defenses against the newest methods of attack and surveillance.

But I am less concerned with this battle than I am with the voluntary things we do that undermine all the individual empowerment that was supposed to come our way.

The single most important power humans have is their ability to pay attention. It’s our focus that allows us to do not only our daily tasks but also to perform progressively better at tasks we choose. Now the most important thing to know about our attention is that it is a limited resource. There are only so many hours in a day and only so many of those when we are not sleeping and only so many of those when we can pay attention to something outside our basic needs of eating, getting a livelihood, staying safe.

I have noticed a distinct generational divide between those who have grown up with cellphones and computers and those who purchased their first cellphone and personal computer after age 30 when their daily habits and outlook were already well-cemented. Those who joined the computer, internet and cellphone age as adults tend to see these devices and networks as tools for accomplishing certain tasks they had previously accomplished some other way such as keeping a calendar, holding meetings and writing and sharing documents.

Those who grew up in the age of the computer, cellphone and internet view these technologies as portals to experience. The most important things that are happening in their lives, social, cultural, and economic, are happening online and via cellphone. Experiences mediated through electronic means have become primary and more important than direct immediate experience.

I am most struck by this when I walk the streets and see person after person listening to something coming from their cellphones as they walk, run or bicycle. People can listen to whatever they like as far as I’m concerned. But it occurs to me that they cannot simultaneously pay careful attention to the world right in front of them AND to whatever they are listening to.

It reminds me of the quote attributed to then California gubernatorial candidate Ronald Reagan about the cutting of the state’s redwood forest: “If you’ve seen one redwood, you’ve seen them all.” That’s not exactly what he said, but his opponent captured Reagan’s view all too well.

In any case, we now have a segment of the population which apparently believes that there is little to notice in any environment and for whom the physical world is just a concept and not at all the endlessly complex, differentiated, nuanced and ever-changing place that I experience.

Today, we have virtual reality to entertain us, complete with virtual reality goggles. Does it not occur to those putting on the goggles that they are limiting their reality rather than expanding it? That they are limiting it to what the creators of that particular virtual reality wish to convey? And, all this is undertaken when the reality that is right in front of them in their homes, workplaces, and outdoors has barely been explored or understood.

Every modern communications device, cellphone, computer and virtual reality machine gives us a highly edited version of the world, one designed especially to meet the goals of those who created the devices. The primary goals are making money and controlling our behavior in order to get us to pay more attention (so our attention can be sold to advertisers) and/or to get us to make additional purchases.

The addictive quality of these technologies has been well-documented. But it is in the nature of the addict to believe that he or she is being nourished by the very things to which he or she is addicted. And, that is the most devilish trick of modern networks: the idea that our futures and very well-being will be enhanced—when, in fact, our autonomy is simply being dissipated as we give our attention to things which sap our own power and health and enslave us to marketing and programming executives who themselves are caught up in a system that does not value individual autonomy in the least.

There are, of course, the myriad ways in which individual empowerment has backfired and put us into far more danger than ever before. The ability of a small group of hackers to tap into critical networks which service power generating stations and water and sewer plants is a rising concern. Especially concerning are nuclear power plants.

Miniaturization technology is making it possible to put more and more destructive power in smaller and smaller packages. Combine that with the ready availability of drones and you get a lethal combination.

The rise of designer viruses, though not yet open to those without sophisticated laboratories, threatens an unstoppable epidemic.

Empowering the individual sounds great when you say it. But it helps to be specific about what kind of power you want the individual to have and how that power might be used in nefarious ways or simply dissipated by absorbing a person’s attention in ways that undermine that empowerment.

The centers of official power—economic and political elites, corporations, and the government security apparatus of police, intelligence agencies, militaries—are all petrified at the vast destructive power flowing to the hands of individuals and small groups. And, they are equally petrified at the individual economic, political and social empowerment available to the individual through the very technologies these elites have unleashed.

The first threat they use as an excuse for blanket surveillance, preventive detention and secret prisons. The second threat they hope will be dissipated by the myriad distractions that the commercial interests which now largely control the internet provide to the public.

Our Vanishing World: Rainforests

Posted on August 14, 2019 by Reid Mukai

By Robert J. Burrowes

Rainforests are a crucial feature of Earth’s biosphere. Apart from being critical to Earth’s climate and vital carbon sinks, the major player in Earth’s hydrological (water) cycle, a massive producer of oxygen and home to most of the world’s species, rainforests are the home of a large indigenous human population. They are also the source of many vital resources, including medicines, used by humans around the world.

However, the vast range of ecological services that rainforests have provided ongoingly for the 400 million years of their existence, and which have been critical to the survival of homo sapiens since we first walked the Earth 200,000 years ago, are not measured and valued by accountants and economists: Have you ever seen a balance sheet or set of national accounts that includes an entry for ‘Value of ecological services taken from nature and on which life and our entire production of goods and services depend’?

Because these services have been available without the need for human management or intervention, and given the primitive conception of accounting and economics that humans use, the ecological services of rainforests are given no monetary value. Hence, essential ecological services are treated as worthless by virtually everyone in the industrialized world. As a result, modern industrialized humans have decided to systematically destroy the rainforests in order to extract a vast amount of short-term profit for the benefit of a few and the temporary satisfaction of many. So if we do not value ecological services such as oxygen and water generation as well as climate and weather-moderating capacities, what is it that we do value by destroying rainforests?

A small proportion of rainforest is logged to provide attractive rainforest timbers – such as teak, mahogany, ebony and rosewood – for a variety of decorative purposes, including making furniture, which can last hundreds of years.

However, a much wider range and vastly greater quantity of rainforest trees are cut or burnt down for purposes such as the following: acquiring timbers used in construction, clearing land to establish cattle farms so that many people can eat cheap hamburgers, clearing land to establish palm oil plantations so that many people can eat processed (including junk) foods based on this oil, clearing land to establish palm oil and soy bean plantations so that some people can delude themselves that they are using a ‘green biofuel’ in their car (when, in fact, these fuels generate a far greater carbon footprint than fossil fuels), mining (much of it illegal) for a variety of minerals (such as gold, silver, copper, coltan, cassiterite and diamonds), and logging to produce woodchips so that some people can buy cheap paper, including cheap toilet paper.

In essence then: We trade the essential life-giving and sustainably-available ecological services of Earth’s rainforests, also home to indigenous peoples and countless wildlife, for hamburgers and other processed junk foods, carbon-intensive ‘biofuels’, paper and some building and furniture materials, as well as some minerals. Obviously, some humans are far from clever at ‘making deals’.

But if you think that is bad, consider this: ‘by one estimate, a hectare of livestock or soy is worth between $25 and $250, while the same hectare of sustainably managed forest can yield as much as $850’ harvesting, depending on the location, such products as medicinal plants, rubber, nuts and fruits while benefitting from a range of ecotourism services and research opportunities. See ‘Rainforest on Fire: On the Front Lines of Bolsonaro’s War on the Amazon, Brazil’s Forest Communities Fight Against Climate Catastrophe’. Of course, you have to know how to manage the forest sustainably to yield this much income but that sort of intelligence is rare and invariably escapes those focused on destruction for short-term profit.

So how bad is this rainforest destruction? Well, worldwide we are currently destroying rainforests for these unsustainable and mainly short-term products at the rate of 80,000 acres each day. See ‘Measuring the Daily Destruction of the World’s Rainforests’.

Moreover, beyond the devastating impact this has on indigenous peoples, forcing increasing numbers of them to leave their destroyed homes in the rainforest to try to survive elsewhere, this rainforest destruction is also the key driver of species extinctions globally with one million species of life on Earth threatened with extinction. As reported in the recent Global Assessment Report on Biodiversity and Ecosystem Services researched and published by the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) – the scientific body which assesses the state of biodiversity and the ecosystem services this provides to society – ‘Nature is declining globally at rates unprecedented in human history. The IPBES Global Assessment ranks, for the first time at this scale, the 5 direct drivers of change in nature with the largest global impact. So what are the culprits behind nature’s destruction?’ Number 1. on the IPBES list is ‘Changes in land and sea use, like turning intact tropical forests into agricultural land’.

Let me briefly illustrate the nature and extent of this destruction by discussing rainforests in just three locations (the Brazilian Amazon, the Democratic Republic of the Congo and Indonesia/West Papua) where the destruction of rainforest was greatest in 2018 – see ‘The World Lost a Belgium-sized Area of Primary Rainforests Last Year’ – and which are representative of elsewhere around the planet where even World Heritage listed areas are ongoingly under threat.

The Brazilian Amazon

While the Amazon in South America occurs in several countries, two-thirds of it lie within the borders of Brazil. Unfortunately, since his fraudulent election in 2018, the neofascist, corrupt and insane president Jair Bolsonaro – see the definition of sanity, which Bolsonaro does not come close to meeting, in ‘The Global Elite is Insane Revisited’ – has promptly eliminated years of painstaking effort by committed indigenous and environmental activists to convince previous governments to protect the Brazilian Amazon from the worst corporate and other depredations.

For just a taste of the documentation on Bolsonaro’s actions in accord with elite interests and to the detriment of indigenous and environmental well-being, see ‘Bolsonaro Caps Natives’ Lands, Pleasing Farmers in One of First Acts’, ‘Rainforest on Fire: On the Front Lines of Bolsonaro’s War on the Amazon, Brazil’s Forest Communities Fight Against Climate Catastrophe’, ‘Bolsonaro’s Clearcut Populism. “The Barbarism has Begun”’, this report from Amazon Watch: ‘Complicity in Destruction II: How northern consumers and financiers enable Bolsonaro’s assault on the Brazilian Amazon’ and ‘Amazon Deforestation Accelerating Towards Unrecoverable “Tipping Point”’.

The key drivers of rainforest destruction in the Amazon are soy production and cattle ranching. Brazilian soy accounted for 14.3% of the country’s total exports, generating $31.0 billion in 2017, while cattle exports accounted for about $5.4 billion. Because Brazil leads the world in exports of both of these commodities, it is the world market for these products that is driving these industries to aggressively expand activities to the detriment of the rainforest and indigenous peoples.

But the Amazon is huge, you might say: Does it matter if we destroy some of it for soy and cattle farming? Well, one recent study suggested that deforestation of 20–25% of the Amazon would be the tipping point beyond which it would cease to be a functioning rainforest ecosystem and this, as you might expect, would be catastrophic. Moreover, recent severe droughts appear to be ‘the first flickers of this ecological tipping point’ suggesting that it is already imminent. See ‘Amazon Tipping Point’.

So, to reiterate, the key driver of rainforest destruction in the Brazilian Amazon is consumer-generated demand for certain products in other parts of the world. And while the US and European countries play critical roles in destruction of the Amazon, China is the largest importer of agricultural products from Brazil so its government and consumers are complicit too. For example, as China’s demand for Brazilian soy surges due to the trade war between the United States and China, ‘it could drive further ecological catastrophe: 13 million hectares (50,000 square miles) in the Amazon and Cerrado could ultimately be cleared to meet this additional demand.’ See ‘Complicity in Destruction II: How northern consumers and financiers enable Bolsonaro’s assault on the Brazilian Amazon’.

The point then, is this: governments and ordinary people (in their role as consumers) in other parts of the world can play a vital role in defending the Amazon and its indigenous peoples – see, for example, Brazil’s Indigenous People Articulation – by choosing what they buy from Brazil. Boycotting rainforest timber, beef and soy bean products are powerful options to consider. But don’t forget, there is no point simply identifying and boycotting Brazilian timbers, beef and soy beans. If you want impact on the total market (to prevent one country’s timber, beef and soy beans being substituted for another’s), then you must boycott them all (unless you can clearly identify the source of the product as local and sustainable). Obviously, this takes commitment. The future of the Amazon depends largely on enough of us making that commitment.

The Democratic Republic of the Congo in Central Africa

The rainforests of the Congo Basin in central Africa are the second largest on Earth. Much of this rainforest lies within the borders of the Democratic Republic of the Congo, crippled by corrupt government for decades and a new president elected earlier this year who has inherited a corrupt and inefficient state apparatus. See ‘Democratic Republic of the Congo: Overview of corruption and anti-corruption’.

Unfortunately, therefore, rainforests in the Congo have long been under siege on several fronts. With rebel soldiers (such as the Rwanda-backed M23), miners and poachers endlessly plundering inadequately protected national parks and other wild places for their resources, illegal mining is rampant, over-fishing a chronic problem, illegal logging (and other destruction such as charcoal burning for cooking) of rainforests is completely out of control in some places, poaching of hippopotami, elephants, chimpanzees and okapi for ivory and bushmeat is unrelenting (often despite laws against hunting with guns), and wildlife trafficking of iconic species (including the increasingly rare mountain gorilla) simply beyond the concern of most people.

The Congolese natural environment – including the UNESCO World Heritage sites at Virunga National Park and the Okapi Wildlife Reserve, together with their park rangers – and the indigenous peoples such as the Mbuti (‘pygmies’) who live in them, are under siege. In addition to the ongoing mining, smaller corporations that can’t compete with the majors, such as Soco, want to explore and drill for oil. For a taste of the reading on all this, see ‘Virunga National Park Ranger Killed in DRC Ambush’, ‘The struggle to save the “Congolese unicorn”’, ‘Meet the First Female Rangers to Guard One of World’s Deadliest Parks’ and ‘The Battle for Africa’s Oldest National Park’.

Unfortunately too, as with rainforests elsewhere, ‘What Happens in the Congo Basin Doesn’t Stay in the Congo Basin’: it impacts on regions across Africa playing a part, for example, in recent droughts in Ethiopia and Somalia causing millions of people to depend on emergency food and water rations. See ‘Congo Basin Deforestation Threatens Food and Water Supplies Throughout Africa’.

As with the Amazon, you have some powerful options to consider if you want to save the Congolese rainforests and their indigenous peoples. Again, refusing to buy rainforest timbers, conflict minerals and wildlife products is a good start but remember that key minerals in your computer and mobile phone are illegally sourced from the Congo so your thoughtful consideration of minimizing how many of these devices you own can play a part too. For a fuller account of this exploitation and its destructive impact on the rainforests and its indigenous peoples, with references to many other sources, see ‘500 years is long enough! Human Depravity in the Congo’.

Indonesia and West Papua

Indonesia has the most extensive rainforest cover in Asia – and is home to hundreds of distinct indigenous languages and over 3,000 animal species including Sumatran tigers, pygmy elephants, rhinoceros and orangutans – but the forests are being systematically degraded and destroyed. Rainforest cover has steadily declined since the 1960s when 82 percent of the country was covered with forest; it is less than 50 percent today. The rainforest is being destroyed by logging, mining, large-scale agricultural plantations (especially for palm oil), colonization, and subsistence activities like shifting agriculture and cutting for fuelwood. Much of the remaining cover consists of logged-over and degraded forest although large areas, including of the island of Kalimantan/Borneo (shared with Malaysia and Brunei), have been stripped bare.

Logging for tropical timbers and pulpwood (to make paper) is the biggest cause of rainforest destruction in the country where as much as 75 percent of the logging is illegal. Indonesia is the world’s largest exporter of tropical timber, which generates more than $US5 billion annually. And more than 48 million hectares (55 percent of the country’s remaining rainforests) are concessioned for logging. Destruction of the rainforest in Indonesia has opened up some of the most remote places on Earth to development: as rainforests in less remote locations have been decimated, timber corporations have stepped up practices on the island of Kalimantan/Borneo and the occupied West Papau, where great swaths of forests have been cleared in recent years. In fact, 20 percent of Indonesia’s logging concessions are in West Papua, despite ongoing resistance by West Papuans.

Unfortunately, the fastest and cheapest way to clear rainforests for plantations is by burning. Hence, every year ‘hundreds of thousands of hectares go up in smoke as developers and agriculturalists feverishly light fires before monsoon rains begin to fall. In dry years – especially during strong el Niño years – these fires can burn out of control for months on end, creating deadly pollution that affects neighboring countries and causes political tempers to flare’. See ‘Indonesia n Rainforests’.

Mining operations, including for coal, also have a devastating impact on the rainforests and their peoples. See ‘New report exposes World Bank links to destructive coal mining in Indonesia’. By far the worst of these projects, however, is the gigantic gold, silver, and copper mine in occupied West Papua, run by Freeport-McMoRan. As widely documented, the mining company has dumped appalling amounts of waste into local streams, rendering downstream waterways and wetlands ‘unsuitable for aquatic life’. Relying on large payments to Indonesian police and military officers, the mining operation is ‘protected’; this has resulted in many West Papuans being killed.

The waste from the mine, estimated by Freeport at 700,000 tons each day, covers several square miles and Government surveys have found that tailings from the mines have produced levels of copper and sediment so high that almost all fish have disappeared from vast areas of wetlands downstream from the mine.

Like other powerful corporations in Indonesia (and elsewhere), Freeport-McMoRan is well aware that there is little official interest in its abuses of local people and the environment as long as corrupt officials are given sufficient incentive to ignore them. As elsewhere in many parts of the world, therefore, corporate access to resources includes serious human rights abuses and persistent conflicts between companies and local communities which is ignored by corrupt politicians. See ‘Indonesia n Rainforests’.

Apart from the rainforest itself and the millions of people who live in them, destruction of the rainforest threatens the habitat of iconic species like Sumatran tigers and orangutans, as well as many others, and plays a part in destroying the climate too.

But the damage does not stop with the issues noted above. Forests across the world are being destroyed to make fabrics for clothing we wear every day. Fabrics like rayon, viscose and modal are all made from trees and, every year, more than 120 million trees are cut down to make clothing. This is done by companies such as Forever 21, Under Armour, Foot Locker, Prada Group and Michael Kors. You can join the Rainforest Action Network in campaigning to get these laggard companies to adopt responsible sourcing policies for their forest-based fabrics. See ‘Does your clothing contain rainforest destruction?’

Bizarrely, while its incredible rainforests, along with its coral reefs and beaches, play a part in attracting tourists from across the world to see Indonesia’s charismatic native species – such as orangutans, Sumatran tigers, Komodo dragons, whale sharks, sea turtles and manta rays – and to experience its adventure and dive destinations, this tourism also contributes significantly to the destruction as rainforests make way for tourist facilities.

So, as with Brazil and the Congo, you can boycott rainforest products from Indonesia and other countries where rainforests are being destroyed. Along with suggestions made earlier, responsible choices about the clothing you wear and the tourist destinations you choose (or boycott) will all make a difference.

The ‘Big Picture’ Fight for the Rainforests: What can we do?

A great deal. Halting rainforest destruction might be a complex undertaking but it is imperative if we are to have any prospect of preserving life on Earth. So I hope that you will consider the many options I have offered above and those I mention now and do as many as you can, even if you are already working on other critical issues such as the climate and the struggle to end war and the threat of nuclear war.

If you want easy options, you can support the campaign efforts of organizations that defend rainforests, indigenous peoples and wildlife such as the Rainforest Action Network, the Rainforest Information Centre, the Rainforest 4 Foundation and Rainforest Rescue which work closely with indigenous and local communities while campaigning against the governments and corporations destroying rainforests, as well as the banks and insurance companies that support this destruction.

If you recognize the pervasiveness of the fear-driven violence in our world, which also drives the massive over-consumption of resources by people in industrialized countries – see ‘Love Denied: The Psychology of Materialism, Violence and War’ – then consider addressing this directly starting with yourself – see ‘Putting Feelings First’ – and by reviewing your relationship with children. See ‘My Promise to Children’ and ‘Nisteling: The Art of Deep Listening’.

If you want to understand and address the fundamental cause of violence in our world, see ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice ’.

If you wish to campaign strategically in support of indigenous peoples and local communities in their struggles to halt the destruction of Earth’s rainforests. See Nonviolent Campaign Strategy.

The governments and corporations that profit from the destruction of the rainforests are deeply entrenched and not about to give way without strategically focused campaigns to make it untenable and unprofitable for them to do so. This will include convincing key personnel, whether company directors of corporations involved in rainforest destruction, cargo ship owners, trade unionists (in many industries) and the many other agents involved in the rainforest destruction-to-customer supply chain, as well as ordinary consumers of rainforest products, to make conscious choices about the products they supply, use and/or buy. So strategy is imperative if we are to get corrupt and/or conscienceless governments and corporations, as well as people further removed from the source of the destruction, to end their role in rainforest destruction before it is too late.

The big deforestation drivers are timber, palm oil, cattle and soy while mining, oil drilling, clothing and dam construction all play significant roles too, depending on the country. And, as reported by the CDP (formerly the Carbon Disclosure Project): ‘The ABCD (The Archer Daniels Midland Company [ADM], Bunge, Cargill and Louis Dreyfus Company) trader companies have a large impact on countless commodity supply chains. For example, they represent up to 90% of the global grain trade. With a wide array of clients that go from Nestlé to McDonald’s, their role in managing deforestation risk is crucial’ and, so far, grossly inadequate. See ‘Revenue at risk: Why addressing deforestation is critical to business success’ which contains a long list of hundreds of companies (on pages 39-46) which are making zero effective effort to end their rainforest-destroying business practices.

Given the strategic sophistication necessary to tackle this complex problem effectively, if you want to view a 15 minute video of (or read a couple of short articles about) the inspirational Melbourne Rainforest Action Group (MRAG) that successfully led a national campaign from 1988 to 1991 to halt imports of rainforest timber into Australia, you can view it here: ‘Time to Act’.

In those cases where corrupt elites control or occupy countries, such as those controlling Brazil, the Democratic Republic of the Congo and West Papua, it might be necessary to remove these corrupt governments as part of the effort – see Nonviolent Defense/Liberation Strategy – thus helping to restore the political space for local populations to defend rainforests and their rights.

You might also consider joining the global network of people resisting violence in all contexts by signing the online pledge of ‘The People ’s Charter to Create a Nonviolent World ’.

But if you do nothing else while understanding the simple point that Earth’s biosphere, including its rainforests, cannot sustain a human population of this magnitude of whom more than half endlessly over-consume, then consider accelerated participation in the strategy outlined in ‘The Flame Tree Project to Save Life on Earth ’.

Or, if none of the above options appeal or they seem too complicated, consider committing to:

The Earth Pledge

Out of love for the Earth and all of its creatures, and my respect for their needs, from this day onwards I pledge that:

I will listen deeply to children (see explanation above)
I will not travel by plane
I will not travel by car
I will not eat meat and fish
I will only eat organically/biodynamically grown food
I will minimize the amount of fresh water I use, including by minimizing my ownership and use of electronic devices
I will not buy rainforest timber
I will not buy or use single-use plastic, such as bags, bottles, containers, cups and straws
I will not use banks, superannuation (pension) funds or insurance companies that provide any service to corporations involved in fossil fuels, nuclear power and/or weapons
I will not accept employment from, or invest in, any organization that supports or participates in the exploitation of fellow human beings or profits from killing and/or destruction of the biosphere
I will not get news from the corporate media (mainstream newspapers, television, radio, Google, Facebook, Twitter…)
I will make the effort to learn a skill, such as food gardening or sewing, that makes me more self-reliant
I will gently encourage my family and friends to consider signing this pledge.

Feeling overwhelmed? Still prefer something simpler?

I wish I could, in all sincerity, offer you that option. If it were still 1990, I would. But the time for simple actions to make a difference is long past and time is now incredibly short. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.

In essence, you have a choice: understand and act on the crucial importance of rainforests before we destroy their integrity and lose them completely. Or help to accelerate the human rush to extinction as a consequence of failing to do so.

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.

Saturday Matinee: Fight Club

Posted on August 10, 2019 by Reid Mukai

Fight Club: A philosophical analysis

Alter ego, consumerism, identity, anarchy, masculinity, order and chaos.

By DM

Source: blastingnews

Based on Chuck Palahniuk’s novel of the same name, a film that was initially a commercial failure is now widely considered a cult classic and a philosophical marvel. Fight Club is one of the most important films of its generation and one of Fincher’s best. This thought-provoking masterpiece scratches the surface of various philosophical concepts and makes its audience think.

It is still as relevant as ever, perhaps even more so than before. Emasculation, Consumerism, beauty standards, identity, chaos vs order — these philosophical concepts are perhaps even more topical today than they’ve ever been.

Philosophically radical, this is a film that condemns the society of consumerism. As Edward Norton’s character says: “It’s just, when you buy furniture, you tell yourself, that’s it.

That’s the last sofa I’m gonna need. Whatever else happens, I’ve got that sofa problem handled.”

Fight Club also takes a critical look at beauty standards for men and women both and at advertisements that are served to us through mass media. Identity and alter-ego are philosophical concepts on which Fight Club is based on. Tyler Durden (Brad Pitt’s character) is what the narrator (Edward Norton’s character) wants to be.

The ideal alpha male. A leader of men. Tyler Durden gradually appears throughout the movie, emerging from the narrator’s subconscious and almost destroying him in the process.

Order vs chaos

Order, anarchy and chaos are perhaps the most prominent theme of Fight Club. At one point, Tyler Durden says: “It’s only after we’ve lost everything that we’re free to do anything.” Although primarily a critique of consumerism, this is a rejection of order and an acceptance of chaos.

When the underground fight club evolves into Project Mayhem and starts pouring into the outside world, members of it begin to dismantle every societal concept, causing controlled, deliberate and channeled chaos. Installing anarchy and rejecting every societal norm that had turned them into slaves. This is how they attempt to set themselves free, but the main protagonist loses himself in the chaos, initially merging with his alter-ego and then rejecting it.

In today’s America, where controlled chaos is caused by the media and fed to the panicked public, Fight Club resembles a warped house of mirrors in which the reflection of today’s America is seen.

“Be The Change You Wish To See In The World” - Misattributed, Misused, And Obscenely Underappreciated

Posted on August 4, 2019 by Reid Mukai

By Caitlin Johnstone

Source: CaitlinJohnstone.com

Name a quote by Mahatma Gandhi.

Odds are the first thing that jumps into your mind is the famous, “Be the change you wish to see in the world.” It’s a good quote. It’s pithy enough to fit on a bumper sticker, and it resonates deeply with something inside us all which tells us that it points to something true and valuable.

But, like so many other pithy bumper sticker quotes we see floating around today, these words were never spoken by the person they’re attributed to. What Gandhi actually said was this:

“If we could change ourselves, the tendencies in the world would also change. As a man changes his own nature, so does the attitude of the world change towards him.”

Oof. That’s a bit more confrontational than the popularized version, isn’t it? Change my own nature? I thought we were talking about something light and easy, like not wearing fur or buying fair trade coffee beans.

That’s how “Be the change you wish to see in the world” tends to get interpreted today. It’s a line that is so commonly regurgitated in our society that it’s now cliché and almost meaningless, something you see on cheap keychains at the mall and scan over without really reading, but assume you understand because you’ve seen it so many times before. If pressed to really think about it, most people will say it means something like make the changes in the world that you want to see. If you don’t like factory farming, become a vegan. If you don’t like poverty, volunteer at a soup kitchen.

But that isn’t what the quote says. It’s nothing like what the original one by Gandhi says. It’s not even what the stripped-down bumper sticker version says.

Even if you look at the popularized version of the quote, really look at it with fresh eyes that haven’t seen it thoughtlessly regurgitated by corporate liberals and plastered on K-Mart products, you come away with the same message as the original. It doesn’t say “Do the change you wish to see in the world.” It doesn’t say “Enact the change you wish to see in the world.” It says “Be the change you wish to see in the world.” It isn’t referring to a mere change in behavior or lifestyle, it’s saying change who you are as a person. It’s saying change your own nature to change the world.

This is night-and-day different from the conventional interpretation. The conventional interpretation of the quote exists as a vapid platitude that people make fun of hippies and New Agers for over-using. A deep, visceral understanding of that same quote, however, conveys more wisdom than all religious texts in the world combined. It’s a call into a transformation that is more real than childbirth. More existentially confrontational than a terminal cancer diagnosis.

The first challenge of the quote is to get you thinking hard about what changes you do in fact want to see in the world. Most people never even get that far into it. Few have actually thought hard about what kind of world they’d like to see in a positive way that actually envisions what that world would look like. Most people only think in terms of the little partisan battles they’re seeing currently: universal healthcare, immigration policies, gun control, austerity policies, abortion, LGBTQ issues, police brutality, etc. Few people get as far as sitting down and deeply contemplating a positive vision for the kind of world they’d like to help create.

When I make an inventory of the changes I wish to see in the world, I know I want to see people consistently choosing health over the illusion of security.

I want them making choices with the highest interest of everyone concerned over their own self-interest, even if those choices make them feel exposed or vulnerable because they appear to go against their finances or tribal groupthink, or are outside their comfort zone.

I want people to be collaborative rather competitive.

I want people to start trusting that the steps will appear in front of them as we forge a path onto a new, undiscovered route rather than retreat to the well-trodden highways because they are familiar even though we already know they lead the wrong way.

I want to see people giving up their tribalism and embracing their humanism.

I want to see people loving themselves deeply enough to love others meaningfully and with clear eyes.

I want people to rise above the competing narratives and make their distinctions according to actions and reality rather than the stories of the manipulators or their own internal manipulations.

I want people to have the wisdom to acknowledge where they have power and privilege and use it courageously, and where they are powerless so they may force those in power to change our suicidal trajectory immediately.

I want people to tell the truth, even if at first it’s only to themselves.

I want people to choose life over death, every time, without hesitation, and I want them to always seek their solutions in life and healing and harmony and reject the solutions offered by death, destruction, manipulation, sabotage and chaos.

These are just my personal desires for the world. After laying those out, the next challenge posed by “Be the change you wish to see in the world” is far more serious, and, if undertaken, will remain front and center in your attention the rest of your life.

Looking at the changes I wish to see in the world, I endeavor to be someone who consistently chooses to press the “health” button even if it scares me, or others, or both.

I try to be someone who always chooses in the highest interest rather than manipulating it slightly so I get a bit more or I look a bit cooler.

I try to tell the truth even when my tribe is yelling at me to shut up, but I try to have the wisdom to only do that when it benefits everyone and not just to seek drama or attention.

I try to trapeze through life using my inner compass because I know for sure that my old paths never led anywhere good.

I try to not manipulate others, and I try to not manipulate myself in order to pretend to myself that I’m not manipulating others.

I try to love the parts of me that I see in others, especially those parts that make me cringe, but also I try to love myself enough to walk away from someone whose patterns are hurting me.

I try to make distinctions by what I see people doing rather than what I hear them saying, and I try to integrate my thoughts and my actions as much as possible.

I try to use my power and privilege for the highest interest of everyone, but I refuse to take responsibility for things outside of my control, and I pledge to hold those who do have that power to account.

I try always to tell the truth, even if it’s just to myself at times because in that instance I don’t have enough power and privilege to speak it without getting unjustly punished. But if it’s in the highest interest to take unjust punishment, then I choose that.

I choose life, every time, without hesitation, and I want to heal any blocks either in me or outside of me that is resistant to turning every atom of my being towards life and healing.

Of course I fail a lot, but I hope to continue to noticing when I fail and course-correcting as often as needed, because getting this right is much more important to me than feeling like I’m right. I want this more than I want the story of having this already. I want to change the world more than I want the story of changing the world.

Crucially, I want this more than I want “me”, more than I want the personality that I think of as “me”. Whole parts of my identity have had to die in order to change into something healthier and more agile, and there will be many more parts of me that have to die in the future, and I welcome that. I welcome that with a deep breath of trepidation because it’s not easy, and in the moment before letting go it feels like I really am dying, but I know that it has to happen, and the more I do it, the more positive reinforcement I get as my reluctance gets overridden with curiosity as to what will manifest in the space I’ve created. And I know that in any case it’s better than the alternative, which is a slow, actual death through stagnation.

Beyond the bumper sticker, I’m pretty sure ol’ Mahatma was on to something pretty huge. I’m pretty sure this is how we fix it. It calls to mind that other hackneyed chestnut, The Serenity Prayer. “God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference,” another saying that has eroded into superficiality but contains some deep wisdom if you take it on as your calling. If we all individually took sincere responsibility for the only thing we can actually change — ourselves — then the knock-on effects are unquantifiable.

And, inevitably, world-changing.

Extinction is Stalking Humanity: The Threats to Human Survival Accumulate

Posted on July 26, 2019 by Reid Mukai

By Robert J. Burrowes

I have previously written a summary of the interrelated psychological, sociological, political-economic, military, nuclear, ecological and climate threats to human survival on Earth which threaten human extinction by 2026. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.

Rather than reiterate the evidence in the above article, I would like to add to it by focusing attention on three additional threats – geoengineering, medical vaccinations and electromagnetic radiation – that are less well-known (largely because the evidence is officially suppressed and only made available by conscientious investigative activists) and which, either separately or in combination with other threats, significantly increase the prospect of extinction for humans and most (and possibly all) life on Earth by the above date, particularly given the failure to respond strategically to these interrelated threats.

Before doing this, however, let me emphasize, yet again, that it is (unconscious) fear that is driving all of these crises in the first place and fear that underpins our collective failure to strategically address each of these interrelated threats in turn. And, as I have explained elsewhere and reiterate now, if we do not address this fear as a central feature of any overall strategy for survival, then extinction in the near term is certain. See, for example, ‘The Limited Mind: Why Fear is Driving Humanity to Extinction’.

So, beyond the usual issues that are considered imminent threats to human survival – particularly nuclear war, ecological collapse and climate catastrophe based on dysfunctional political, economic, legal and social institutions – let me briefly outline some of these other threats and, once again, invite a strategic response to each and all of these threats so that we give ourselves some chance of surviving.

In the ‘‘Human Extinction by 2026?’ article I cited above, I referred to the use of geoengineering to wage war on Earth’s climate, environment and ultimately ourselves. See, for example, ‘Engineered Climate Cataclysm: Hurricane Harvey’ and ‘The Ultimate Weapon of Mass Destruction: “Owning the Weather” for Military Use’.

But if you are unfamiliar with the evidence of how Earth is being geoengineered for catastrophe, by inflicting enormous damage on the biosphere, try watching this recent interview by Dane Wigington of Dr. Dietrich Klinghardt on the subject. Dr. Klinghardt carefully explains why geoengineering (simply: the high altitude aerial introduction of particulates – especially a synthesized compound of nanonized aluminium and the poison glyphosate in this case – into Earth’s atmosphere to manipulate the climate) creates a ‘supertoxin’ that is generating ‘a crisis of neurological diseases’ and, for example, crosses the blood-brain barrier causing diseases on the Autism spectrum (a spectrum of diseases virtually unknown prior to 1975 and now at epidemic proportions in countries, like the USA, where geoengineering is conducted extensively). See ‘World-Renowned Doctor Addresses Climate Engineering Dangers’.

While careful to distinguish the offending toxic compounds of aluminium and making the point that these adversely impact all lifeforms on the planet, Dr. Klinghardt nevertheless maintains that ‘Aluminium could be isolated as the single factor that is right now creating the mass extinction on the planet including our own’.

Because Dr. Klinghardt cites the corroborating research on glyophosate and aluminium by Dr Stephenie Seneff, Senior Research Scientist at MIT, who investigates ‘the impact of nutritional deficiencies and environmental toxins on human health’, you might like to consult relevant documentation from her research too – see Dr Stephenie Seneff – or watch one of her lectures on the subject. See ‘Autism Explained: Synergistic Poisoning from Aluminum and Glyphosate’.

Given the role of vaccination in precipitating autism, among a great many other disorders, by introducing into the body contaminants such as aluminium and glyphosate as well, you might also like to check out Sayer Ji’s 326 page bibliography with a vast number of references to the literature explaining the exceptional range of shocking dangers from vaccination. See ‘Vaccination’.

Or, if you wish to just read straightforward accounts of the history of vaccine damage and the ongoing dangers, see these articles by Gary G. Kohls MD: ‘A Comprehensive List of Vaccine-Associated Toxic Reactions’ and ‘Identifying the Vaccinology-Illiterate among Us’.

Before proceeding, it is worth mentioning that given his commitment to understanding the causes of, and healing, disorders on the autism spectrum but many others besides, Dr Klinghardt offers treatment protocols for many (now) chronic illnesses, including those on the autism spectrum, on his website: Klinghardt Academy or Institut für Neurobiologie.

But worse than these already horrible impacts, Dr Klinghardt also explains how the nanonized aluminium becomes embedded in our body, including the mitochondria (thus ‘jamming’ the body’s energy production ‘machinery’). More importantly, the metal reacts extremely negatively to electromagnetic radiation (such as wifi, which will get enormously worse as 5G is progressively introduced) and this destroys the mitochondria in the DNA very rapidly thus spelling ‘the end of higher evolution in the next six to eight years’. Why so soon? Dr Klinghardt carefully explains the exponential nature, a poorly understood concept, of what is taking place. See ‘World-Renowned Doctor Addresses Climate Engineering Dangers’.

Moreover, he explains, because geoengineering is not confined to what is sprayed over land masses but includes what is sprayed over the ocean as well, the world’s oceans effectively have a layer of microplastic and metal covering their surfaces creating the effect of confining the Earth’s oceans in a gigantic sealed plastic bag. As Dr Klinghardt explains: This has reduced the water content of the atmosphere by 40% in the past two decades, causing droughts and desertification throughout Europe and the Middle East, for example, and substantially reduced the capacity of algae in the ocean to produce oxygen.

Having mentioned 5G above, if you are not aware of the monumental hazards of this technology, which is already being introduced without informed public consultation, the following articles and videos will give you a solid understanding of key issues from the viewpoint of human and planetary well-being. See ‘5G Technology is Coming – Linked to Cancer, Heart Disease, Diabetes, Alzheimer’s, and Death’, ‘20,000 Satellites for 5G to be Launched Sending Focused Beams of Intense Microwave Radiation Over Entire Earth’, ‘Will 5G Cell Phone Technology Lead To Dramatic Population Reduction As Large Numbers Of Men Become Sterile?’, ‘The 5G Revolution: Millions of “Human Guinea Pigs” in Big Telecom’s Global Experiment’ and ‘5G Apocalypse – The Extinction Event’.

In essence then, there is enormous evidence that geoengineering, vaccinations and 5G technology pose a monumental (and, in key ways, interrelated) threat to human and planetary health and threaten near term extinction for humans and a vast number of other species. Of course, as mentioned above, these are not the only paths to extinction that we face.

How have these threats come about? Essentially because the insane global elite, over the past thousand years, has progressively secured control over world affairs in order to maximize its privilege, profit and power, at any cost to the Earth and its populations (and now, ultimately, even its own members), successfully co-opting all major political, economic, corporate, legal and social institutions and those who work in these institutions – see ‘The Global Elite is Insane Revisited’ – while the bulk of the human population has been terrorized and disempowered to such as extent that our resistance has been tokenistic and misdirected (almost invariably at governments). See, for example, ‘Why Activists Fail’.

And this is why, even now, as humanity stands at the brink of extinction, most people’s unconscious fear will prevent them from seeking out or considering the type of evidence offered in this article or, if they do read it, to dismiss it from their mind. That is how unconscious fear works: it eliminates unpalatable truths from awareness.

Fear and Extinction

So here we stand. We are on the brink of human extinction (with 200 species of life on Earth being driven to extinction daily) and most humans utterly oblivious to (or in denial of) the desperate nature and timeframe of our plight.

Why? Because the first three capacities that fear shuts down are awareness (of what is happening around us), faculties such as conscience and feelings (particularly the anger that gives us the courage to act) and intelligence (to analyze and strategize our response). Which is why I go to some pains to emphasize that our unconscious fear is the primary driver of our accelerating rush to extinction and I encourage you to seriously consider incorporating strategies to address this fear into any effort you make to defend ourselves from extinction.

‘But I am not afraid’ you (or someone else) might say. Aren’t you? Your unconscious mind has had years to learn the tricks it needed when you were a child to survive the onslaught of the violent parenting and schooling you suffered – see ‘Why Violence?’, ‘Fearless Psychology and Fearful Psychology: Principles and Practice’ and ‘Do We Want School or Education?’ – among the many other possibilities of violence, including those of a structural nature, that you will have also suffered.

But your mind only learned these ‘tricks’ – such as the trick of hiding your fear behind chronic overconsumption: see ‘Love Denied: The Psychology of Materialism, Violence and War’ – at great cost to your functionality and it now diverts the attention from reality of most people so effectively that they cannot even pay attention to the obvious and imminent threats to human survival, such as the threats of nuclear war, ecological collapse and climate catastrophe, let alone the many other issues including the more ‘obscure’ ones (if your attention has been successfully diverted) I touched on above.

The reality is that fear induces most people to live in delusion and to believe such garbage as ‘The Earth is bountiful’ (and can sustain endless economic growth) or that the ‘end of century’ is our timeframe for survival. But the fear works in a great many ways, only a few of which I have touched on in ‘The Limited Mind: Why Fear is Driving Humanity to Extinction’, for example.

Defending Ourselves from Extinction

So how do we defend ourselves from extinction, particularly when there is an insane global elite endlessly impeding our efforts to do so?

For most people, this will include starting with yourself. See ‘Putting Feelings First’.

For virtually all adults, it will include reviewing your relationship with children and, ideally, making ‘My Promise to Children’. Critically, this will include learning the skill of nisteling. See ‘Nisteling: The Art of Deep Listening’.

For those who feel courageous enough, consider campaigning strategically to achieve the outcomes we need, whether it is to end violence against children or end war (and the threat of nuclear war), halt geoengineering, stop the destruction of Earth’s climate, stop the deployment of 5G or end the destruction of Earth’s rainforests. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy. A lot of people doing a bit here and there, or lobbying governments, is not going to get us out of this mess.

The global elite is deeply entrenched – fighting its wars, upgrading its nuclear arsenal, exploiting people, geoengineering the destruction of the biosphere, destroying the climate, invading/occupying resource-rich countries – and not about to give way without a concerted effort by many of us campaigning strategically on several key fronts. So strategy is imperative if we are to successfully deal with all of the issues that confront us in the time we have left.

If you recognize the pervasiveness of the fear-driven violence in our world, consider joining the global network of people resisting it by signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

But if you do nothing else while understanding the simple point that Earth’s biosphere cannot sustain a human population of this magnitude of whom more than half endlessly over-consume, then consider accelerated participation in the strategy outlined in ‘The Flame Tree Project to Save Life on Earth’.

Or, if this feels too complicated, consider committing to:

The Earth Pledge

Out of love for the Earth and all of its creatures, and my respect for their needs, from this day onwards I pledge that:

I will listen deeply to children (see explanation above)
I will not travel by plane
I will not travel by car
I will not eat meat and fish
I will only eat organically/biodynamically grown food
I will minimize the amount of fresh water I use, including by minimizing my ownership and use of electronic devices
I will not buy rainforest timber
I will not buy or use single-use plastic, such as bags, bottles, containers, cups and straws
I will not use banks, superannuation (pension) funds or insurance companies that provide any service to corporations involved in fossil fuels, nuclear power and/or weapons
I will not accept employment from, or invest in, any organization that supports or participates in the exploitation of fellow human beings or profits from killing and/or destruction of the biosphere
I will not get news from the corporate media (mainstream newspapers, television, radio, Google, Facebook, Twitter…)
I will make the effort to learn a skill, such as food gardening or sewing, that makes me more self-reliant
I will gently encourage my family and friends to consider signing this pledge.

Sometime in the next few years, the overwhelming evidence is that homo sapiens will join other species that only exist as part of the fossil record.

Therefore, you have two vital choices to make: Will you fight for survival? And will you do it strategically?

If you do not make both choices consciously, your unconscious fear will make them for you.

Do We All Need To Fight For Positive Change?

Posted on July 7, 2019 by Reid Mukai

By Richard Enos

Source: Collective Evolution

We are living in interesting times. There is a growing sense around the world that humanity is moving towards a crescendo, a climax in our collective journey. But is this to be a fiery apocalypse, as seems to be suggested in the Bible’s Book of Revelations, or is it a kind of ascension to a higher level of existence, with the promise of a golden age of peace and harmony?

Within the community of people that are awakening to deeper truths that have long been hidden from us, there appears to be a mixture of optimism and pessimism. Some people seem to feel that while they themselves have awakened, the majority of humanity has not, and hence the hope of achieving the kind of critical mass needed to implement real and lasting changes in the world is not coming to pass. Others are of the mindset, supported by some of the spiritual literature, that an energetic shift in humanity is set in stone, and all we need to do is be patient and wait for things to unfold in front of our eyes.

The Greater Context

For me, the vision of where we are headed is grounded in my understanding of why each of us is here in the first place. I ascribe to the notion that each of us comes to the planet by choice, in circumstances that we agree to, and with some kind of mission that will give us experiences to foster the evolution of our soul.

Seen from this context, there is no reason to panic in the face of signs that the planet has started to go through significant changes physically, energetically, and even spiritually. We have to understand that these are the very conditions we sought out. Having said that, we didn’t come here at this time in order to sit idly by as spectators, fiddling in the street as Rome burns, as it were.

Does that mean that if we have become aware that a powerful elite has been causing most of our problems, and continues to try to control and enslave humanity, that we all have to take up arms and fight against them, or at least those who are carrying out their orders? The short answer is no–though there is much more nuance to this than is apparent.

Conscious Activism

What I believe is that we each have a particular mission in this. However, each individual’s mission may be very different, based on their talents, personality, and desires. Those individuals who are willing to focus their mind away from distraction and pay close attention to their feelings and deeper thoughts will eventually come to know their mission. It will be the thought or vision that makes that person feel most alive. The common link is that each person’s mission will in some way serve the awakening of humanity to the reality that we are all one, and rather than fighting each other we must find a way to come together in order to take the next step in our evolution.

That evolution is not guaranteed–it is contingent on enough of us as individuals to be active in the process, which requires not only that we ‘show up’ in the world and do what we are moved to do, but that we also take the time to reflect and look inside. Conscious activism is founded on the balance between reflection and action, making sure we are on purpose, acting with integrity and ultimately being of service to the collective.

For some, this does indeed mean being out on the streets and standing up for what they believe in. For others it means engaging in some difficult conversations with friends and loved ones. For others it is primarily a journey inside. And for us here at CE it means using our platform to raise awareness and stoke the thoughts and actions that can help bring about true and lasting change in our world.

In our latest episode of the Collective Evolution Show that can be seen on CETV, Joe and I discuss the subtleties of conscious activism, and how it is very different from the types of violent protests that sometimes spring up around us. As conscious activists, we recognize that being on one side of a polarized battle only keeps things divided. We hearken back to Martin Luther King, whose vision did not include the racially oppressed defeating their oppressors, but rather a bringing together of all races of a society in unity and harmony.

In the midst of our highly polarized and divided society, what is needed is for people to engage in difficult conversations with open minds and open hearts, focusing first on what we can agree on and respecting views that may oppose our own rather than trying to drown them out. In the end, the majority of humanity has the common goal of living together in freedom, prosperity and harmony. If we can all come together then the few at the top who would like to keep humanity divided will no longer have power over us.

The Takeaway

If we accept the notion that the conditions on the planet at any given time are actually a projection of the sum total of human consciousness, then we don’t need to spend our sweat and blood trying to take down the edifices and structures of power and control. Rather, we need to reach out to the minds of our brothers and sisters and inspire them towards a shared vision of freedom, respect and harmony for all individuals on this planet.

On Authentic Spirituality

Posted on June 30, 2019 by Reid Mukai

By Caitlin Johnstone

Source: CaitlinJohnstone.com

Spirituality, as it is implemented in our world today, is almost entirely useless.

No, that’s not fair, I take that back. Spirituality as it is implemented in our world today has been very useful for giving people pleasant narratives to tell themselves about the nature of reality, for helping people to compartmentalize and dissociate away from their feelings and their psychological trauma, and for giving people a sense of belonging and the egoically pleasing feeling of having superior beliefs to other people.

Spirituality as it is implemented in our world today is great for escapism, in the same way that doing drugs, playing video games or binging on Netflix is great for escapism. I think it’s fair to say that more than 99 percent of what is generally practiced and recognized as spirituality today is nothing other than glorified escapism, whether you’re talking about organized religious spirituality, casual spiritual-but-not-religious spirituality, or even individuals who’ve made potentially authentic spiritual practices totally central in their lives.

Spirituality is great for escapism, but when it comes to what really matters, the way most people incorporate spirituality into their lives is utterly worthless.

What really matters is life itself: really showing up for it, really, deeply experiencing it in all its fullness, and, hopefully, transforming the world so that life can survive and thrive on this beautiful planet of ours. Spirituality as it is typically put into practice is useless for this. Spirituality as it is typically put into practice is inauthentic.

Within all of the innumerable manifestations of inauthentic spirituality, there is a very small kernel of truth. This kernel of truth points to authentic spirituality. Authentic spirituality is what we’re all ultimately seeking, underneath all the confusion and ancient religious texts and gospel songs and prostrations and “boy look how enlightened I am” egoic constructs and sage burning and crystals and New Age platitudes.

Escapism can take many forms, from sexual impulsivity, to substance abuse, to gambling, to online discussion forums, to religiosity, to getting really good at meditating so you don’t have to feel your feelings, to getting really good at self-inquiry so you can form an identity out of disembodied awareness instead of showing up and leaning into life. These are all essentially the same thing, and they are all movements away from authentic spirituality.

Authentic spirituality, the kind that is a worthwhile endeavor to invest one’s short time on this earth exploring, is the exact opposite of escapism. This type of spirituality is exceedingly rare, which is unfortunate, because it could very easily save our world.

Authentic spirituality takes no interest in providing you with comfortable stories to hold onto, like why we’re all here or what happens to us when we die. It takes no interest in How It Is narratives about the Ultimate Nature of Absolute Reality, in giving you some story about everything being God or everything being oneness or everything being emptiness or anything being anything at all. Authentic spirituality takes no interest in the escapism of comfortable narratives. Authentic spirituality is perfectly comfortable with not knowing and not pretending to know.

Authentic spirituality takes no interest in helping you to avoid uncomfortable feelings like rage, terror, confusion, hurt, shame, dissonance, or fear of death. It doesn’t give you any comforting narratives about how God will always be there for you or how everything happens for a reason, and it doesn’t encourage you to sedate and dissociate from your emotions using meditation, mantras or re-framing your experience into a new spiritual-sounding narrative. Authentic spirituality knows that feelings are for feeling. It doesn’t act those feelings out unconsciously; that would just be another form of escapism. It deeply experiences them, listens to what they’ve got to say, and explores them completely, all the way down.

Authentic spirituality takes no interest in carrying you to any kind of special level or attainment, whether that be Heaven, holiness, worthiness, or enlightenment. Authentic spirituality is solely concerned with what’s really going on, right here and right now, not in some lofty, egoically pleasing goal for the future.

Authentic spirituality is always leaning right into life, while inauthentic spirituality is always leaning back and away from it.

Authentic spirituality means coming all the way out into the light, even your most tender, hidden, carefully guarded bits. It means doing everything you can from moment to moment to become fully aware of your own inner processes, your own habits of cognition, perception and behavior which otherwise govern the way you experience the world without your being aware of them. It means being relentlessly honest with yourself about what’s really happening for you in your present experience, to the furthest extent possible in each moment.

Authentic spirituality is intensely curious about the true nature of your experience. It asks always, “What is this experience?”, “How am I fooling myself?”, “What’s real and what am I imagining?”, and “What the hell am I, anyway?” It peels away every belief you’ve ever formed about the nature of reality and your experience of it, right down to your very most basic assumptions about what you are, what all this is, and how it’s all happening, and questions it all with the burning and innocent curiosity of a child.

Authentic spirituality strips away the assumptions we’ve always made about life and works only with what you can immediately know for yourself, in your own experience, here and now. It moves toward a recognition that life is experienced as a continuous, mysterious explosion of sensory impressions, thoughts, memories and feelings appearing in your field of consciousness, and that this field of consciousness is experienced by an imperceptible experiencer. It then moves toward clearly seeing exactly how that’s all happening, and relinquishing old and inaccurate assumptions and habits that were built upon early misperceptions of that happening.

Authentic spirituality works always to bring your entire operating system into alignment with a clear understanding of how life is actually being experienced. Insights into the nature of consciousness and self are fine, but until your whole being is brought into alignment with those insights they are worthless. The only way to bring about this alignment is to consciously process through your conditioning, your old habits of cognition, perception and behavior which were formed during your lifetime while you were misperceiving fundamental aspects of reality.

When you are fully leaned into life and fully showing up for it, with no part of you hiding in the shadows of unconsciousness or working to keep any aspect of life from being experienced, you become capable of moving in the world in a very helpful, guided and efficient way. And it just so happens that that’s exactly what you want to do, because since you have embodied your decision to really be here, you want us all to keep being here. You want humanity to remain in this world, on this beautiful planet, in a collaborative relationship with itself and with its ecosystem, fully conscious and fully present.

And yes, it happens to be the case that when you become lucid on how your life is actually being experienced, life does become a lot more enjoyable, and you are bombarded with uncomfortable feelings a lot less. It turns out that most human suffering is caused by unconscious mental habits which steer us through life in a very blind and haphazard way, since habit is a useless tool for navigating through a world that is always moving and changing. In the end authentic spirituality ends up resolving all the unpleasantness that inauthentic spirituality was created to avoid via escapism, and does so far more effectively. But for authentic spirituality this was never the goal; it’s just a side-effect of being true to what’s real.

It all begins with the decision to cease hiding from yourself. So very much of people’s inner lives are hidden from them, because keeping things unconscious, unseen and undealt with is in the short term a lot more comfortable than exposing your tender, dissonant, shame-laden aspects to the light of consciousness. But it’s the only path toward fully experiencing life, and if you’re not choosing to do that, then why are you even here? Refusal to fully experience life is escapism, and escapism is just suicide for cowards.

Almost everyone practices escapism in some way, and all we’re ever doing is running away from what it is that we really want deep down. The whole world is running in the exact opposite direction of the way it truly wants to go. The best thing you can do to turn us away from our omnicidal, ecocidal trajectory is to turn yourself around, and take the first step in the right direction.

In the same way that the world as a whole is pointed towards death because we default to domination, addiction and playing out unconscious patterns, individually we find these patterns in us as well, in small, seemingly benign ways. Turn your individual compass towards health. Grit your teeth, scrape the gunk from your mental wounds, and investigate their cause. Every return to health is a win for humanity.

WHY WE’RE A CULTURE OF ADDICTS

Posted on June 23, 2019 by Reid Mukai

By Leslie Garrett

Source: Waking Times

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

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

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

He’s seen it in the mirror.

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

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

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

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

Haunted

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

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

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

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

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

Circumstance Over Substance

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

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

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

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

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

Both, says Maté, are wrong.

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

“A Warm, Soft Hug”

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

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

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

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

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

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

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

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

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

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

The Illusion of Choice

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

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

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

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

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

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

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

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

“Passion Creates, Addiction Consumes”

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

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

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

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

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

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

His father takes it further.

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

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

Compassion for the Addict — and Ourselves

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

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

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

Compassion is understanding, and to understand is to forgive.

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

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

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

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After the Crash

Dispatches From a Long Recovery (Est. 10/2024)

Category Archives: Philosophy