Junk Planet: Is Earth the Largest Garbage Dump in the Universe?

Posted on February 27, 2018 by Reid Mukai

By Robert J. Burrowes

Is Earth the largest garbage dump in the Universe? I don’t know. But it’s a safe bet that Earth would be a contender were such a competition to be held. Let me explain why.

To start, just listing the types of rubbish generated by humans or the locations into which each of these is dumped is a staggering task beyond the scope of one article. Nevertheless, I will give you a reasonably comprehensive summary of the types of garbage being generated (focusing particularly on those that are less well known), the locations into which the garbage is being dumped and some indication of what is being done about it and what you can do too.

But before doing so, it is worth highlighting just why this is such a problem, prompting the United Nations Environment Programme to publish this recent report: ‘Towards a pollution-free planet’.

As noted by Baher Kamal in his commentary on this study: ‘Though some forms of pollution have been reduced as technologies and management strategies have advanced, approximately 19 million premature deaths are estimated to occur annually as a result of the way societies use natural resources and impact the environment to support production and consumption.’ See ‘Desperate Need to Halt “World’s Largest Killer” – Pollution’ and ‘Once Upon a Time a Planet… First part. Pollution, the world’s largest killer’.

And that is just the cost in human lives.

So what are the main types of pollution and where do they end up?

Atmospheric Pollution

The garbage, otherwise labelled ‘pollution’, that we dump into our atmosphere obviously includes the waste products from our burning of fossil fuels and our farming of animals. Primarily this means carbon dioxide, methane and nitrous oxide generated by driving motor vehicles and burning coal, oil and gas to generate electricity, and agriculture based on the exploitation of animals. This is having a devastating impact on Earth’s climate and environment with a vast array of manifestations adversely impacting all life on Earth. See, for example, ‘The World Is Burning’ and ‘The True Environmental Cost of Eating Meat’.

But these well-known pollutants are not the only garbage we dump into the atmosphere. Airline fuel pollutants from both civil and military aircraft have a shocking impact too, with significant adverse public health outcomes. Jet emissions, particularly the highly carcinogenic benzpyrene, can cause various cancers, lymphoma, leukemia, asthma, and birth defects. Jet emissions affect a 25 mile area around an airport; this means that adults, children, animals and plants are ‘crop dusted’ by toxic jet emissions for 12 miles from a runway end. ‘A typical commercial airport spews hundreds of tons of toxic pollutants into our atmosphere every day. These drift over heavily populated areas and settle onto water bodies and crops.’ Despite efforts to inform relevant authorities of the dangers in the USA, for example, they ‘continue to ignore the problem and allow aviation emissions to remain unregulated, uncontrolled and unreported’. See Aviation Justice. It is no better in other countries.

Another category of atmospheric pollutants of which you might not be aware is the particulate aerosol emitted into the atmosphere by the progressive wear of vehicle parts, especially synthetic rubber tyres, during their service life. Separately from this, however, there are also heavier pollutants from wearing vehicle tyres and parts, as well as from the wearing away of road surfaces, that accumulate temporarily on roads before being washed off into waterways where they accumulate.

While this substantial pollution and health problem has attracted little research attention, some researchers in a variety of countries have been investigating the problem.

In the USA as early as 1974, ‘tire industry scientists estimated that 600,000 metric tonnes of tire dust were released by tire wear in the U.S., or about 3 kilograms of dust released from each tire each year’. In 1994, careful measurement of air near roadways with moderate traffic ‘revealed the presence of 3800 to 6900 individual tire fragments in each cubic meter of air’ with more than 58.5% of them in the fully-breathable size range and shown to produce allergic reactions. See ‘Tire Dust’.

A study in Japan reported similar adverse environmental and health impacts. See ‘Dust Resulting from Tire Wear and the Risk of Health Hazards’.

Even worse, a study conducted in Moscow reported that the core pollutant of city air (up to 60% of hazardous matter) was the rubber of automobile tyres worn off and emitted as a small dust. The study found that the average car tyre discarded 1.6 kilograms of fine tyre dust as an aerosol during its service life while the tyre from a commercial vehicle discarded about 15 kilograms. Interestingly, passenger tyre dust emissions during the tyre’s service life significantly exceeded (by 6-7 times) emissions of particulate matters with vehicle exhaust gases. The research also determined that ‘tyre wear dust contains more than 140 different chemicals with different toxicity but the biggest threat to human health is poly-aromatic hydrocarbons and volatile carcinogens’. The study concluded that, in the European Union: ‘Despite tightening the requirements for vehicle tyres in terms of noise emission, wet grip and rolling resistance stipulated by the UN Regulation No. 117, the problem of reduction of tyre dust and its carcinogenic substance emissions due to tyre wear remains unaddressed.’ See ‘Particulate Matter Emissions by Tyres’.

As one toxicologist has concluded: ‘Tire rubber pollution is just one of many environmental problems in which the research is lagging far behind the damage we may have done.’ See ‘Road Rubber’.

Another pollution problem low on the public radar results from environmental modification techniques involving geoengineering particulates being secretly dumped into the atmosphere by the US military for more than half a century, based on research beginning in the 1940s. This geoengineering has been used to wage war on the climate, environment and ultimately ourselves. See, for example, ‘Engineered Climate Cataclysm: Hurricane Harvey’, ‘Planetary Weapons and Military Weather Modification: Chemtrails, Atmospheric Geoengineering and Environmental Warfare’, ‘Chemtrails: Aerosol and Electromagnetic Weapons in the Age of Nuclear War’ and ‘The Ultimate Weapon of Mass Destruction: “Owning the Weather” for Military Use’.

With ongoing official denials about the practice, it has fallen to the ongoing campaigning of committed groups such as GeoEngineering Watch to draw attention to and work to end this problem.

Despite the enormous and accelerating problems already being generated by the above atmospheric pollutants, it is worth pausing briefly to highlight the potentially catastrophic nature of the methane discharges now being released by the warming that has already taken place and is still taking place. A recent scientific study published by the prestigious journal Palaeoworld noted that ‘Global warming triggered by the massive release of carbon dioxide may be catastrophic, but the release of methane from hydrate may be apocalyptic.’ This refers to the methane stored in permafrost and shelf sediment. Warning of the staggering risk, the study highlights the fact that the most significant variable in the Permian Mass Extinction event, which occurred 250 million years ago and annihilated 90 percent of all the species on Earth, was methane hydrate. See ‘Methane Hydrate: Killer cause of Earth’s greatest mass extinction’ and ‘Release of Arctic Methane “May Be Apocalyptic,” Study Warns’.

How long have we got? Not long, with a recent Russian study identifying ‘7,000 underground [methane] gas bubbles poised to “explode” in Arctic’.

Is much being done about this atmospheric pollution including the ongoing apocalyptic release of methane? Well, there is considerable ‘push’ to switch to renewable (solar, wind, wave, geothermal) energy in some places and to produce electric cars in others. But these worthwhile initiatives aside, and if you ignore the mountain of tokenistic measures that are sometimes officially promised, the answer is ‘not really’ with many issues that critically impact this problem (including rainforest destruction, vehicle emissions, geoengineering, jet aircraft emissions and methane releases from animal agriculture) still being largely ignored.

If you want to make a difference on this biosphere-threatening issue of atmospheric pollution, you have three obvious choices to consider. Do not travel by air, do not travel by car and do not eat meat (and perhaps other animal products). This will no doubt require considerable commitment on your part. But without your commitment in these regards, there is no realistic hope of averting near-term human extinction. So your choices are critical.

Ocean Garbage

Many people will have heard of the problem of plastic rubbish being dumped into the ocean. Few people, however, have any idea of the vast scale of the problem, the virtual impossibility of cleaning it up and the monumental ongoing cost of it, whether measured in terms of (nonhuman) lives lost, ecological services or financially. And, unfortunately, plastic is not the worst pollutant we are dumping into the ocean but I will discuss it first.

In a major scientific study involving 24 expeditions conducted between 2007 and 2013, which was designed to estimate ‘the total number of plastic particles and their weight floating in the world’s oceans’ the team of scientists estimated that there was ‘a minimum of 5.25 trillion particles weighing 268,940 tons’. See ‘Plastic Pollution in the World’s Oceans: More than 5 Trillion Plastic Pieces Weighing over 250,000 Tons Afloat at Sea’ and ‘Full scale of plastic in the world’s oceans revealed for first time’.

Since then, of course, the problem has become progressively worse. See ‘Plastic Garbage Patch Bigger Than Mexico Found in Pacific’ and ‘Plastic Chokes the Seas’.

‘Does it matter?’ you might ask. According to this report, it matters a great deal. See ‘New UN report finds marine debris harming more than 800 species, costing countries millions’.

Can we remove the plastic to clean up the ocean? Not easily. The US National Oceanic and Atmospheric Adminstration has calculated that ‘if you tried to clean up less than one percent of the North Pacific Ocean it would take 67 ships one year’. See ‘The Great Pacific Garbage Patch’. Nevertheless, and despite the monumental nature of the problem – see ‘“Great Pacific garbage patch” far bigger than imagined, aerial survey shows’ – organizations like the Algalita Research Foundation, Ocean Cleanup and Positive Change for Marine Life have programs in place to investigate the nature and extent of the problem and remove some of the rubbish, while emphasizing that preventing plastic from entering the ocean is the key.

In addition, the UN Convention on Biological Diversity outlined a series of measures to tackle the problem in its 2016 report ‘Marine Debris Understanding, Preventing and Mitigating the Significant Adverse Impacts on Marine and Coastal Biodiversity’. In February 2017, the UN launched its Clean Seas Campaign inviting governments, corporations, NGOs and individuals to sign the pledge to reduce their plastic consumption. See #CleanSeas Campaign and ‘World Campaign to Clean Torrents of Plastic Dumped in the Oceans’.

Sadly, of course, it is not just plastic that is destroying the oceans. They absorb carbon dioxide as one manifestation of the climate catastrophe and, among other outcomes, this accelerates ocean acidification, adversely impacting coral reefs and the species that depend on these reefs.

In addition, a vast runoff of agricultural poisons, fossil fuels and other wastes is discharged into the ocean, adversely impacting life at all ocean depths – see ‘Staggering level of toxic chemicals found in creatures at the bottom of the sea, scientists say’ – and generating ocean ‘dead zones’: regions that have too little oxygen to support marine organisms. See ‘Our Planet Is Exploding With Marine “Dead Zones”’.

Since the Fukushima nuclear reactor disaster in 2011, and despite the ongoing official coverup, vast quantities of radioactive materials are being ongoingly discharged into the Pacific Ocean, irradiating everything within its path. See ‘Fukushima: A Nuclear War without a War: The Unspoken Crisis of Worldwide Nuclear Radiation’.

Finally, you may not be aware that there are up to 70 ‘still functional’ nuclear weapons as well as nine nuclear reactors lying on the ocean floor as a result of accidents involving nuclear warships and submarines. See ‘Naval Nuclear Accidents: The Secret Story’ and ‘A Nuclear Needle in a Haystack The Cold War’s Missing Atom Bombs’.

Virtually nothing is being done to stem the toxic discharges, contain the Fukushima radiation releases or find the nuclear weapons and nuclear reactors on the ocean floor.

Waterways and Groundwater Contamination

Many people would be familiar with the contaminants that find their way into Earth’s wetlands, rivers, creeks and lakes. Given corporate negligence, this includes all of the chemical poisons and heavy metals used in corporate farming and mining operations, as well as, in many cases around the world where rubbish removal is poorly organised, the sewage and all other forms of ‘domestic’ waste discharged from households. Contamination of the world’s creeks, rivers, lakes and wetlands is now so advanced that many are no longer able to fully support marine life. For brief summaries of the problem, see ‘Pollution in Our Waterways is Harming People and Animals – How Can You Stop This!’, ‘Wasting Our Waterways: Toxic Industrial Pollution and the Unfulfilled Promise of the Clean Water Act’ and ‘China’s new weapon against water pollution: its people’.

Beyond this, however, Earth’s groundwater supplies (located in many underground acquifers such as the Ogallala Aquifer in the United States) are also being progressively contaminated by gasoline, oil and chemicals from leaking storage tanks; 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; and the pesticides, herbicides and other poisons used on farms and home gardens. See ‘Groundwater contamination’.

However, while notably absent from the list above, these contaminants also include radioactive waste from nuclear tests – see ‘Groundwater drunk by BILLIONS of people may be contaminated by radioactive material spread across the world by nuclear testing in the 1950s’ – 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 ‘Fracking chemicals’.

There are local campaigns to clean up rivers, creeks, lakes and wetlands in many places around the world, focusing on the primary problems – ranging from campaigning to end poison runoffs from mines and farms to physically removing plastic and other trash – in that area. But a great deal more needs to be done and they could use your help.

Soil Contamination

Our unsustainable commercial farming and soil management practices are depleting the soil of nutrients and poisoning it with synthetic fertilisers, herbicides, pesticides and antibiotics (the latter contained in animal manure) at such a prodigious rate that even if there were no other adverse impacts on the soil, it will be unable to sustain farming within 60 years. See ‘Only 60 Years of Farming Left If Soil Degradation Continues’.

But not content to simply destroy the soil through farming, we also contaminate it with heavy metal wastes from industrial activity, as well as sewer mismanagement – see ‘“Black Soils” – Excessive Use of Arsenic, Cadmium, Lead, Mercury…’ – the waste discharges from corporate mining – see, for example, ‘The $100bn gold mine and the West Papuans who say they are counting the cost’ – and the radioactive and many other toxic wastes from military violence, discussed below.

We also lose vast quantities of soil by extensive clearfelling of pristine forests to plant commercially valuable but ecologically inappropriate ‘garbage species’ (such as palm oil trees – see ‘The Great Palm Oil Scandal’ – soya beans – see ‘Soy Changes Map of Brazil, Set to Become World’s Leading Producer’ – and biofuel crops). This leaves the soil vulnerable to rainfall which carries it into local creeks and rivers and deposits it downstream or into the ocean.

Staggering though it may sound, we are losing tens of billions of tonnes of soil each year, much of it irreversibly.

Is anything being done? A little. In response to the decades-long push by some visionary individuals and community organizations to convert all farming to organic, biodynamic and/or permaculture principles, some impact is being made in some places to halt the damage caused by commercial farming. You can support these efforts by buying organically or biodynamically-certified food (that is, food that hasn’t been poisoned) or creating a permaculture garden in your own backyard. Any of these initiatives will also benefit your own health.

Of course, there is still a long way to go with the big agricultural corporations such as Monsanto more interested in profits than your health. See ‘Killing Us Softly – Glyphosate Herbicide or Genocide?’, ‘Top 10 Poisons that are the legacy of Monsanto’ and ‘Monsanto Has Knowingly Been Poisoning People for (at Least) 35 Years’.

One other noteworthy progressive change occurred in 2017 when the UN finally adopted the Minimata Convention, to curb mercury use. See ‘Landmark UN-backed treaty on mercury takes effect’ and ‘Minamata Convention, Curbing Mercury Use, is Now Legally Binding’.

As for the other issues mentioned above, there is nothing to celebrate with mining and logging corporations committed to their profits at the expense of the local environments of indigenous peoples all over the world and governments showing little effective interest in curbing this or taking more than token interest in cleaning up toxic military waste sites. As always, local indigenous and activist groups often work on these issues against enormous odds. See, for example, ‘Ecuador Endangered’.

Apart from supporting the work of the many activist groups that work on these issues, one thing that each of us can do is to put aside the food scraps left during meal preparation (or after our meal) and compost them. Food scraps and waste are an invaluable resource: nature composts this material to create soil and your simple arrangement to compost your food scraps will help to generate more of that invaluable soil we are losing.

Antibiotic Waste

One form of garbage we have been producing, ‘under the radar’, in vast quantities for decades is antiobiotic and antifungal drug residue. See ‘Environmental pollution with antimicrobial agents from bulk drug manufacturing industries… associated with dissemination of… pathogens’.

However, given that the bulk of this waste is secretly discharged untreated into waterways by the big pharmaceutical companies – see ‘Big Pharma fails to disclose antibiotic waste leaked from factories’ – the microbes are able to ‘build up resistance to the ingredients in the medicines that are supposed to kill them’ thus ‘fueling the creation of deadly superbugs’. Moreover, because the resistant microbes travel easily and have multiplied in huge numbers all over the world, they have created ‘a grave public health emergency that is already thought to kill hundreds of thousands of people a year.’

Are governments acting to end this practice? According to the recent and most comprehensive study of the problem ‘international regulators are allowing dirty drug production methods to continue unchecked’. See ‘Big Pharma’s pollution is creating deadly superbugs while the world looks the other way’.

Given the enormous power of the pharmaceutical industry, which effectively controls the medical industry in many countries, the most effective response we can make as individuals is to join the rush to natural health practitioners (such as practitioners of homeopathy, ostepathy, naturopathy, Ayurvedic medicine, herbal medicine and Chinese medicine) which do not prescribe pharmaceutical drugs. For further ideas, see ‘Defeating the Violence in Our Food and Medicine’.

Genetic Engineering and Gene Drives

Perhaps the most frightening pollutant that we now risk releasing into the environment goes beyond the genetic mutilation of organisms (GMOs) which has been widely practiced by some corporations, such as Monsanto, for several decades. See, for example, ‘GM Food Crops Illegally Growing in India: The Criminal Plan to Change the Genetic Core of the Nation’s Food System’.

Given that genetic engineering’s catastrophic outcomes are well documented – see, for example, ‘10 Reasons to Oppose Genetic Engineering’ – what are gene drives? ‘Imagine that by releasing a single fly into the wild you could genetically alter all the flies on the planet – causing them all to turn yellow, carry a toxin, or go extinct. This is the terrifyingly powerful premise behind gene drives: a new and controversial genetic engineering technology that can permanently alter an entire species by releasing one bioengineered individual.’

How effective are they? ‘Gene drives can entirely re-engineer ecosystems, create fast spreading extinctions, and intervene in living systems at a scale far beyond anything ever imagined.’ For example, if gene drives are engineered into a fast-reproducing species ‘they could alter their populations within short timeframes, from months to a few years, and rapidly cause extinction.’ This radical new technology, also called a ‘mutagenic chain reaction’, combines the extreme genetic engineering of synthetic biology and new gene editing techniques with the idea ‘that humans can and should use such powerful unlimited tools to control nature. Gene drives will change the fundamental relationship between humanity and the natural world forever.’

The implications for the environment, food security, peace, and even social stability are breathtaking, particularly given that existing ‘government regulations for the use of genetic engineering in agriculture have allowed widespread genetic contamination of the food supply and the environment.’ See ‘Reckless Driving: Gene drives and the end of nature’.

Consistent with their track records of sponsoring, promoting and using hi-tech atrocities against life, the recently released (27 October 2017) ‘Gene Drive Files’ reveal that the US military and individuals such as Bill Gates have been heavily involved in financing research, development and promotion of this grotesque technology. See ‘Military Revealed as Top Funder of Gene Drives; Gates Foundation paid $1.6 million to influence UN on gene drives’ and the ‘Gene Drive Files’.

‘Why would the US military be interested?’ you might ask. Well, imagine what could be done to an ‘enemy’ race with an extinction gene drive.

As always, while genuinely life-enhancing grassroots initiatives struggle for funding, any project that offers the prospect of huge profits – usually at enormous cost to life – gets all the funding it needs. If you haven’t realised yet that the global elite is insane, it might be worth pondering it now. See ‘The Global Elite is Insane’.

Is anything being done about these life-destroying technologies? A number of groups campaign against genetic engineering and SynBioWatch works to raise awareness of gene drives, to carefully explain the range of possible uses for them and to expose the extraordinary risks and dangers of the technology. You are welcome to participate in their efforts too.

Nanowaste

A nanoparticle is a microscopic particle whose size is measured in nanometers. One nanometer is one billionth of a meter. In simple English: Nanoparticles are extraordinarily tiny.

Nanoparticles are already being widely used including during the manufacture of cosmetics, pharmacology products, scratchproof eyeglasses, crack- resistant paints, anti-graffiti coatings for walls, transparent sunscreens, stain-repellent fabrics, self-cleaning windows and ceramic coatings for solar cells. ‘Nanoparticles can contribute to stronger, lighter, cleaner and “smarter” surfaces and systems.’ See ‘What are the uses of nanoparticles in consumer products?’

Some researchers are so enamored with nanoparticles that they cannot even conceal their own delusions. According to one recent report: ‘Researchers want to achieve a microscopic autonomous robot that measures no more than six nanometers across and can be controlled by remote. Swarms of these nanobots could clean your house, and since they’re invisible to the naked eye, their effects would appear to be magical. They could also swim easily and harmlessly through your bloodstream, which is what medical scientists find exciting.’ See ‘What are Nanoparticles?’

Unfortunately, however, nanoparticle contamination of medicines is already well documented. See ‘New Quality-Control Investigations on Vaccines: Micro- and Nanocontamination’.

Another report indicates that ‘Some nanomaterials may also induce cytotoxic or genotoxic responses’. See ‘Toxicity of particulate matter from incineration of nanowaste’. What does this mean? Well ‘cytotoxic’ means that something is toxic to the cells and ‘genotoxic’ describes the property of chemical agents that damage the genetic information within a cell, thus causing mutations which may lead to cancer.

Beyond the toxic problems with the nanoparticles themselves, those taking a wider view report the extraordinary difficulties of managing nanowaste. In fact, according to one recent report prepared for the UN: ‘Nanowaste is notoriously difficult to contain and monitor; due to its small size, it can spread in water systems or become airborne, causing harm to human health and the environment.’ Moreover ‘Nanotechnology is growing at an exponential rate, but it is clear that issues related to the disposal and recycling of nanowaste will grow at an even faster rate if left unchecked.’ See ‘Nanotechnology, Nanowaste and Their Effects on Ecosystems: A Need for Efficient Monitoring, Disposal and Recycling’.

Despite this apparent nonchanlance about the health impacts of nanowaste, one recent report reiterates that ‘Studies on the toxicity of nanoparticles… are abundant in the literature’. See ‘Toxicity of particulate matter from incineration of nanowaste’.

Moreover, in January, European Union agencies published three documents concerning government oversight of nanotechnology and new genetic engineering techniques. ‘Together, the documents put in doubt the scientific capacity and political will of the European Commission to provide any effective oversight of the consumer, agricultural and industrial products derived from these emerging technologies’. See ‘European Commission: Following the Trump Administration’s Retreat from Science-Based Regulation?’

So, as these recent reports makes clear, little is being done to monitor, measure or control these technologies or monitor, measure and control the harmful effects of discharging nanowaste.

Fortunately, with the usual absence of government interest in acting genuinely on our behalf, activist groups such as the Institute for Agriculture and Trade Policy and the Organic Consumers Association campaign against nanotechnology as part of their briefs. Needless to say, however, a lot more needs to be done.

Space Junk

Not content to dump our garbage in, on or under the Earth, we also dump our junk in Space too.

‘How do we do this?’ you may well ask. Quite simply, in fact. We routinely launch a variety of spacecraft into Space to either orbit the Earth (especially satellites designed to perform military functions such as spying, target identification and detection of missile launches but also satellites to perform some civilian functions such as weather monitoring, navigation and communication) or we send spacecraft into Space on exploratory missions (such as the Mars Exploration Rover Opportunity).

However, getting spacecraft into Space requires the expenditure of vast amounts of energy (which adds to pollution of the atmosphere) and the progressive discarding of rocket propulsion sections of the launch craft. Some of these fall back to Earth as junk but much of it ends up orbiting the Earth as junk. So what form does this junk take? It includes inactive satellites, the upper stages of launch vehicles, discarded bits left over from separation, frozen clouds of water and tiny flecks of paint. All orbiting high above Earth’s atmosphere. With Space junk now a significant problem, the impact of junk on satellites is regularly causing damage and generating even more junk.

Is it much of a problem? Yes, indeed. The problem is so big, in fact, that NASA in the USA keeps track of the bigger items, which travel at speeds of up to 17,500 mph, which is ‘fast enough for a relatively small piece of orbital debris to damage a satellite or a spacecraft’. How many pieces does it track? By 2013, it was tracking 500,000 pieces of space junk as they orbited the Earth. See ‘Space Debris and Human Spacecraft’. Of course, these items are big enough to track. But not all junk is that big.

In fact, a recent estimate indicates that the number of Space junk items could be in excess of 100 trillion. See ‘Space Junk: Tracking & Removing Orbital Debris’.

Is anything being done about Space junk? No government involved in Space is really interested: It’s too expensive for that to be seriously considered.

But given the ongoing government and military interest in weaponizing Space, as again reflected in the recent US ‘Nuclear Posture Review 2018’, which would add a particularly dangerous type of junk to Space, the Global Network Against Weapons and Nuclear Power in Space has been conducting an effective worldwide campaign since 1992 to mobilize resistance to weapons and nuclear power being deployed and used in Space.

Military Waste

The carnage and waste produced by preparation for and the conduct of military violence is so vast that it almost defies description and calculation. In its most basic sense, every single item produced to perform a military function – from part of a uniform to a weapon – is garbage: an item that has no functional purpose (unless you believe that killing people is functional). To barely touch on it here then, military violence generates a vast amount of pollution, which contaminates the atmosphere, oceans, all fresh water sources, and the soil with everything from the waste generated by producing military uniforms to the radioactive waste which contaminates environments indefinitely.

For just a taste of this pollution, see the Toxic Remnants of War Project, the film ‘Scarred Lands & Wounded Lives’, ‘U.S. Military World’s Largest Polluter – Hundreds of Bases Gravely Contaminated’, ‘Depleted Uranium and Radioactive Contamination in Iraq: An Overview’ and ‘The Long History of War’s Environmental Costs’.

Many individuals, groups and networks around the world campaign to end war. See, for example, War Resisters’ International, the International Peace Bureau and World Beyond War.

You can participate in these efforts.

Nuclear Waste

Partly related to military violence but also a product of using nuclear power, humans generate vast amounts of waste from exploitation of the nuclear fuel cycle. This ranges from the pollution generated by mining uranium to the radioactive waste generated by producing nuclear power or using a nuclear weapon. But it also includes the nuclear waste generated by accidents such as that at Chernobyl and Fukushima.

Again, for just a taste of the monumental nature of this problem, see ‘Emergency Declared at Nuclear Waste Site in Washington State ’, ‘Disposing of Nuclear Waste is a Challenge for Humanity’ and ‘Three Years Since the Kitty Litter Disaster at Waste Isolation Pilot Plant’.

While the London Dumping Convention permanently bans the dumping of radioactive and industrial waste at sea (which means nothing in the face of the out-of-control discharges from Fukushima, of course) – see ‘1993 – Dumping of radioactive waste at sea gets banned’ – groups such as Friends of the Earth and Greenpeace continue to campaign against the nuclear industry (including radioactive waste dumping) and to promote renewable energy.

They would be happy to have your involvement.

Our Bodies

Some of the garbage that ends up being dumped is done via our bodies. Apart from the junk food produced at direct cost to the environment, the cost of these poisoned, processed and nutritionally depleted food-like substances also manifests as ill-health in our bodies and discharges of contaminated waste. Rather than eating food that is organically or biodynamically grown and healthily prepared, most of us eat processed food-like substances that are poisoned (that is, grown with large doses of synthetic fertilizers, herbicides and pesticides that also destroy the soil and kill vast numbers of insects – see ‘Death and Extinction of the Bees’ and ‘Insectageddon: farming is more catastrophic than climate breakdown’ – and then cook this food in rancid oils and perhaps even irradiate (microwave) it before eating. Although microwave ovens were outlawed in the Soviet Union in 1976, they remain legal elsewhere. See ‘The Hidden Hazards of Microwave Cooking’, ‘How Your Microwave Oven Damages Your Health In Multiple Ways’ and ‘Microwave Cooking is Killing People’.

Unfortunately, however, considerable official effort still goes into developing new ways to nuclearize (contaminate) our food – see ‘Seven examples of nuclear technology improving food and agriculture’ – despite long-established natural practices that are effective and have no damaging side effects or polluting outcomes.

But apart from poisoned, processed and unhealthily prepared food, we also inject our bodies with contaminated vaccines – see ‘New Quality-Control Investigations on Vaccines: Micro- and Nanocontamination’, ‘Dirty Vaccines: New Study Reveals Prevalence of Contaminants’ and ‘Aluminum, Autoimmunity, Autism and Alzheimer’s’ – consume medically-prescribed antibiotics (see section above) and other drugs – see ‘The Spoils of War: Afghanistan’s Multibillion Dollar Heroin Trade. Washington’s Hidden Agenda: Restore the Drug Trade’ – and leave the environment to deal with the contaminated waste generated by their production and the discharges from our body.

Many individuals and organizations all over the world work to draw attention to these and related issues, including the ‘death-dealing’ of doctors, but the onslaught of corporate media promotion and scare campaigns means that much of this effort is suppressed. Maintaining an unhealthy and medically-dependent human population is just too profitable.

If you want to genuinely care for your health and spare the environment the toxic junk dumped though your body, the ideas above in relation to growing and eating organic/biodynamic food and consulting natural health practitioners are a good place to start.

‘Ordinary’ Rubbish

For many people, of course, dealing with their daily garbage requires nothing more than putting it into a rubbish bin. But does this solve the problem?

Well, for a start, even recycled rubbish is not always recycled, and even when it is, the environmental cost is usually high.

In fact, the various costs of dealing with rubbish is now so severe that China, a long-time recipient of waste from various parts of the world, no longer wants it. See ‘China No Longer Wants Your Trash. Here’s Why That’s Potentially Disastrous’.

Of course there are also special events that encourage us to dump extra rubbish into the Earth’s biosphere. Ever thought about what happens following special celebrations like Christmas – see ‘The Environmental Christmas Hangover’ – or the waste discharged from cruise ships? See ‘16 Things Cruise Lines Never Tell You’.

Does all this pollution really matter? Well, as mentioned at the beginning, we pay an enormous cost for it both in terms of human life but in other ways too. See ‘The Lancet Commission on pollution and health’.

Junk information

One category of junk, which is easily overlooked and on which I will not elaborate, is the endless stream of junk information with which we are bombarded. Whether it is corporate ‘news’ (devoid of important news about our world and any truthful analysis of what is causing it) on television, the radio or in newspapers, letterbox advertising, telephone marketing or spam emails, our attention is endlessly distracted from what matters leaving most humans ill-informed and too disempowered to resist the onslaught that is destroying our world.

So what can we do about all of the junk identified above?

Well, unless you want to continue deluding yourself that some token measures taken by you, governments, international organizations (such as the United Nations) or industry are going to fix all of this, I encourage you to consider taking personal action that involves making a serious commitment.

This is because, at the most fundamental level, it is individuals who consume and then discharge the waste products of their consumption. And if you choose what you consume with greater care and consume less, no one is going to produce what you don’t buy or discharge the waste products of that production on your behalf.

Remember Gandhi? He was not just the great Indian independence leader. His personal possessions at his death numbered his few items of self-made clothing and his spectacles. We can’t all be like Gandhi but he can be a symbol to remind us that our possessions and our consumption are not the measure of our value. To ourselves or anyone else.

If the many itemized suggestions made above sound daunting, how does this option sound?

Do you think that you could reduce your consumption by 10% this year? And, ideally, do it in each of seven categories: water, household energy, vehicle fuel, paper, plastic, metals and meat? Could you do it progressively, reducing your consumption by 10% each year for 15 consecutive years? See ‘The Flame Tree Project to Save Life on Earth’.

I am well aware of the emotional void that makes many people use ‘shopping therapy’ to feel better or to otherwise consume, perhaps by traveling, to distract themselves. If you are in this category, then perhaps you could tackle this problem at its source by ‘Putting Feelings First’.

No consumer item or material event can ever fill the void in your Selfhood. But you can fill this void by traveling the journey to become the powerful individual that evolution gave you the potential to be. If you want to understand how you lost your Selfhood, see ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice ’.

You might also help ensure that children do not acquire the consumption/pollution addiction by making ‘My Promise to Children’.

If you want to campaign against one of the issues threatening human survival discussed briefly above, consider planning a Nonviolent Campaign Strategy.

And if you wish to commit to resisting violence of all kinds, you can do so by signing the online pledge of ‘The People ’s Charter to Create a Nonviolent World ’.

In the final analysis, each of us has a choice. We can contribute to the ongoing creation of Earth as the planet of junk. Or we can use our conscience, intelligence and determination to guide us in resisting the destruction of our world.

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

Email: flametree@riseup.net

Websites:
Nonviolence Charter
Flame Tree Project to Save Life on Earth
‘Why Violence?’
Feelings First
Nonviolent Campaign Strategy
Nonviolent Defense/Liberation Strategy
Anita: Songs of Nonviolence
Robert Burrowes
Global Nonviolence Network

The Fear Driving US Nuclear Strategy

Posted on February 12, 2018 by Reid Mukai

By Robert J. Burrowes

The United States Department of Defense released its latest ‘Nuclear Posture Review 2018’ (NPR) on 2 February, updating the last one issued in 2010 during the previous administration. See ‘Nuclear Posture Review 2018’.

The Executive Summary of the NPR is also available, if you prefer. See ‘Nuclear Posture Review 2018 Executive Summary’.

Several authors have already thoughtfully exposed a phenomenal variety of obvious lies, invented threats, strategic misconceptions and flaws – such as the fallacious thinking behind ‘deterrence’ and significantly increased risk of nuclear war given the delusional ‘thinking’ in the document – as well as the political fear-mongering in the NPR. For example, eminent scholar Professor Paul Rogers has pointed out: ‘The risk now is that we are on a slippery slope towards “small nuclear wars in far-off places”, which themselves could either escalate or at the very least break the 70+ year taboo on treating nuclear weapons as useable.’ See ‘Nuclear Posture Review: Sliding Towards Nuclear War?’

Stephen Lendman has reminded us that US ‘defense spending far exceeds what Russia, China, Iran and other independent countries spend combined’ and that the US ‘nuclear arsenal and delivery systems can destroy planet earth multiple times over’ with the document suggesting ‘preparation for nuclear war’. Moreover, the NPR ‘falsely claims the nation must address “an unprecedented range and mix of threats” posed by Russia, China, North Korea, Iran and other countries’ and this despite the incontrovertible fact that no nation has threatened US security since World War II and none threatens it now.

He further points out that the NPR’s claim that there is ‘an unprecedented range and mix of threats, including major conventional, chemical, biological, nuclear, space, and cyber threats, and violent nonstate actors’ is ‘utter rubbish’ and that ‘America’s rage for endless wars of aggression, along with its rogue allies, poses the only serious threat to world peace and stability.’ See ‘Trump’s Nuclear Posture Review’.

Even Andrew C. Weber, an assistant defense secretary during the Obama administration, has warned that

‘Almost everything about this radical new policy will blur the line between nuclear and conventional’ and ‘will make nuclear war a lot more likely.’ See ‘Pentagon Suggests Countering Devastating Cyberattacks With Nuclear Arms’.

Despite the obvious belligerence in the document, we are supposed to believe, according to words in the NPR, that ‘The United States remains committed to its efforts in support of the ultimate global elimination of nuclear, biological, and chemical weapons’ despite the US denunciation of the ‘UN Treaty on the Prohibition of Nuclear Weapons’ negotiated by 122 countries just a few months ago in mid-2017. See ‘U.S., UK and France Denounce Nuclear Ban Treaty’.

Presumably, we are supposed to have shorter memories than members of the US administration or to be even more terrified and unintelligent than are they. This would be difficult.

Rather than further critique the document, which several authors have done admirably, I would like to explain my observation immediately above.

Let me start by explaining why those who formulated the current US nuclear strategy, wrote the Nuclear Posture Review, now promote it and are responsible for implementing it, are utterly terrified and quite delusional, and constitute a threat to human civilization.

The NPR is full of language such as this: ‘There now exists an unprecedented range and mix of threats, including major conventional, chemical, biological, nuclear, space, and cyber threats, and violent nonstate actors. These developments have produced increased uncertainty and risk.’

Are these individuals, notably including Donald Trump, Secretary of Defense General Jim ‘Mad Dog’ Mattis, Chief of Staff Marine General John Kelly and National Security Adviser General H. R. McMaster, really frightened of countries such as Iran (with its non-existent nuclear arsenal) or North Korea (with its handful of ‘primitive’ nuclear weapons and inadequate delivery systems)? Or are they really frightened of countries such as Russia and China, whose nuclear arsenals pale in comparison to that of the United States and whose strategic posture in any case is decidedly non-aggressive (particularly towards the United States) despite its ongoing provocations of them?

Are US government leaders really so terrified of possible conventional, chemical, biological, space and cyber attacks that they need to threaten nuclear annihilation should it occur?

Well, the answer to each of these questions is that Trump, Mattis, Kelly, McMaster and other US political and military leaders are, indeed, terrified.

However, they are projecting their obvious terror away from its original source and onto a ‘safe’ and ‘approved’ target so that they can behave in accordance with their terror. They do this because the original cause of their terror – their parents and/or other significant adults in their childhood – never allowed them to feel their terror and to direct and express it safely and appropriately. For a full explanation of why this happens, see ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice ’.

Unfortunately, and in this case potentially catastrophically, this dysfunctional behavioural response to deeply suppressed terror cannot ‘work’ either personally or politically for the individuals concerned. Let me explain why.

Evolution devised an extraordinarily powerful response to threats: it gave many organisms, including human beings, the emotion of fear to detect threats as well as other tools that can be used in conjunction with fear to respond powerfully to threats. Hence, in response to a threat, humans are meant to feel their fear and, while doing so, engage other feelings, conscience and intelligence so that the source of the threat can be accurately identified and the most powerful and effective behavioural response to that threat can be devised and implemented. In simple language: We need our fear to tell us we are under threat and to play a part in defending ourselves. In evolutionary terms, this was highly functional.

If, however, during childhood, the fear is suppressed because the individual is too frightened to feel it (usually because their parents deny them a safe opportunity to do so), then they will be unconsciously compelled to project their fear onto those who pose no threat (precisely because these people do not immobilize them with terror) and to endlessly seek to control these people (during childhood this usually means their younger siblings and/or friends, and during adulthood it usually means people of another sex, race, class, religion or nation) so that they can gain relief from experiencing their suppressed (childhood) fear.

The relief, of course, is delusionary. But once someone is terrified, it is not possible for them to behave functionally or powerfully. They will live in a world of delusion and projection, endlessly blaming those who they (unconsciously) project to be a threat precisely because these people are not frightening and not a threat and seem more likely to be able to be ‘controlled’.

This projection and behaviour happen all of the time, both in personal interactions and geopolitically, but it doesn’t usually threaten imminent annihilation, even if, to choose another example, it endlessly and perhaps disastrously impedes efforts to tackle the environmental and other assaults on our biosphere.

It is because parents are frightened to feel and experience their own fear that they also fear their child’s fear and they act (consciously or unconsciously, depending on the context) to prevent the child from feeling this fear, perhaps by doing something as simple as reassuring them.

However, parents also use a variety of methods to distract their child from feeling their feelings. They might offer the child a toy or food to distract them. But another important way in which fear is suppressed is by teaching children to use play as a distraction from having their feelings. This fear might then remanifest in the form of the child wanting others to play with them but particularly by doing so in a game of their choosing and over which they have control (so that they can ensure that their fear is not raised).

Once the child has learned to use gaining control over play to distract themselves from their terror, it might well become a lifetime addiction, subsequently manifesting as a dysfunctional desire for control within a family or perhaps even economically, politically or militarily.

Unfortunately, as some of these children grow up and the nature of their ‘game’ changes, the outcome can have deadly consequences. This is simply because there is never any guarantee that others will submit willingly to control by others. And, if they do not, this can trigger the original person’s (unconscious) terror ‘necessitating’ action – a higher-risk strategy in an attempt to secure this higher degree of control over others – to resuppress their terror.

However, for example, even if the terrified person ends up owning a major corporation and exercising a great degree of control over employees, markets and possibly countries, the terror driving their delusional need for control can never be satisfied. See ‘Love Denied: The Psychology of Materialism, Violence and War’. But the same principle applies in other domains as well, including the political and military.

And in the most dangerous collective manifestation of this major psychological disorder, the current US political/military leadership, which has been effectively merged by Trump’s appointment of military generals to his political staff, we now have the situation where a collection of individuals who are terrified and also project their dysfunctional desire for control onto other nations, are willing to threaten (and use) nuclear weapons in a delusionary attempt to feel (personally) ‘in control’.

It is little wonder that the Bulletin of the Atomic Scientists has moved the Doomsday Clock to two minutes to midnight! See ‘It is now two minutes to midnight: 2018 Doomsday Clock Statement.’

So what can we do?

Well, I would tackle the problem at several levels and I invite you to consider participating in one or more of these.

To help prevent this problem from emerging at its source, you are welcome to consider making ‘My Promise to Children’. This will play a vital role in ensuring that children do not grow up suppressing their fear.

Given the extraordinary emotional and other damage inflicted by school, you might consider educational opportunities for your child(ren) outside that framework. See ‘Do We Want School or Education?’

If you suspect that you are not as powerful as you would like, you might consider ‘Putting Feelings First’ so that you can learn to behave with awareness – a synthesis of all of the feedback that your various mental functions give you and the judgments that arise, in an integrated way, from this feedback. This will enable you to love yourself truly and always courageously act out your own self-will, whatever the consequences.

If you wish to work against the many threats, including military threats, to our environment simultaneously, you are welcome to join those participating in ‘The Flame Tree Project to Save Life on Earth’.

And if you wish to be part of efforts to end violence and war, including the threat of nuclear annihilation, you are welcome to consider signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’ and/or using sound nonviolent strategy for your campaign or liberation struggle. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy.

Our world is poised perilously on the brink of catastrophic nuclear war. This has happened because we have given responsibility for holding the nuclear trigger to a handful of men who, emotionally speaking, are terrified little boys cowering from the imaginary threat of the bogeyman under their bed.

There is no easy way back from this brink. But you can help, both now and in the future, by doing one or more of the suggestions above.

—
Robert J. Burrowes
P.O. Box 68
Daylesford
Victoria 3460
Australia
Email: flametree@riseup.net

Sacred Agency

Posted on February 11, 2018 by Reid Mukai

By Kingsley L. Dennis

Source: Reality Sandwich

The following essay was originally published on KingsleyDennis.com

Transcendence is the only real alternative to extinction.

—Václav Havel, Independence Hall, Philadelphia, July 4, 1994

We are cosmologizing the human.

—Henryk Skolimowski, The Participatory Mind

Human consciousness has been on a long journey. Our awareness has shifted from the earlier archaic, animistic mode; to the religious and scientific; and then later to an industrial, mechanistic consciousness. Our ancestors did not live in the same world as we live in now, nor would they have exhibited the same kind of consciousness as we currently do. Consciousness is not a fixed phenomenon or static expression—it changes alongside the flows and fluxes of history, time, and environment.

An integral mode of consciousness began to emerge after the successive industrial revolutions that adapted a “machine style” perspective of control, power, and efficiency; and which eventually propelled global society toward excessive consumption and accelerated growth. This integral consciousness emerged parallel to a new era of technological innovation. That is, a consciousness that reflects dynamics of connection and communication across condensed time and space.

It can be said that we have gone from worshipping faith, then objective knowledge, to finally arriving at an understanding that everything depends upon the subjective self. Throughout this whole journey, like the hero that traverses through the underworld, we have ventured far in search of a mode of being – a state of consciousness and awareness – that can benefit us. A place of conscious self-awareness, which may be termed as sacred, has been present within humanity from the very beginning. It never went away – only we went away. This situation is similar to the behavior of individuals as observed by psychologist Abraham Maslow. Maslow noted how people step back from doing something important, believing others will do it instead. Somewhere along the way we made an internal agreement to stay back and not to overestimate our abilities. It appears that too many of us for too long have avoided being ‘fully human’ and content to remain as ‘only human.’

Regardless of how we may articulate it, the sacred presence within humanity cannot be denied as it is an expression of the evolutionary impulse. As such, it does not stop at transitional stages but is compelled to push toward ever higher states and degrees of consciousness. We are in the hands of a force that we can barely recognize. Throughout the long journey of our development human beings have been deeply involved in this sacred unfolding (for want of a better expression). What this means is that the transcendental yearning to go beyond one’s present state persists in each of us. All of this, our very humanism, should be an inherent part of our cultural mythology. Or at least should influence how we understand and perceive our reality.

Our experience of reality is never pure, but always mediated through consciousness in its various states of reception. The myths we hold as an individual, a culture, and as a collective species reflects our own state of mind. Unfortunately, humanity has for far too long considered itself separate from the cosmos. We feel as if exiled upon a dead planet somewhere upon the fringes of our galaxy. If we do not fully know ourselves it may be because our cultural myths (our narratives) place us within a cosmically isolated reality. To be truly integrated we must recognize that we participate not only upon the planet but also within a grander mythology. In other words, we should accept our responsibility as having sacred agency. After all, the history of human civilization is the history of ourselves as change agents.

Sacred Agency

The philosopher Karl Jaspers referred to the period from 800–200 BCE as the Axial Age. It was a time that, according to Jaspers, similar expressions of new thinking appeared in Persia, India, China, and the Western world. He indicated also that the Axial Age represented an in-between period, where old certainties had lost their validity and new ones were yet to emerge. The new religions that arose in this time—Hinduism, Buddhism, Confucianism, Taoism, and monotheism—influenced new thinking in terms of individuality, identity, and the human condition. These new emerging religions helped to catalyze new forms of thinking and expressions of human consciousness. And yet, over time, we have seen how they were not wholly successful in establishing permanent developmental change.

Social thinker Duane Elgin has referred to our present time as the Second Axial Age in that religions of separation are being replaced by a new spirit of communion. Elgin says that the world is moving into a spiritual communion and empathic connection with a living cosmos. Maybe we are in need of being reminded that there is nowhere else to go when the cosmos already exists within us. This empathic consciousness that Elgin speaks of can be related to the emerging integral consciousness that reflects our increased interconnectivity through our global networks. This connects with our innate, fundamental drive to seek out communion and coherence. A mode of human consciousness that seeks coherence is itself a reflection of a universal natural order. In other words, it is a self-referencing feedback loop. And so now allow me to speculate.

My suggestion is that a purpose for sentient human life upon this planet is as a driver toward establishing a coherent planetary consciousness. In other words, to act as a channel to ‘bring in’ – i.e., receive consciousness – from the consciousness field and to manifest it specifically (that is, to project it) within our earthly reality. There is a correlation here with Aurobindo’s concept of the Supermind/Overmind, in that a form of higher consciousness can be made immanent upon the material plane. Aurobindo referred to this as human evolution moving towards a suprarational or spiritual age that exhibits an intuitive or Gnostic mode of consciousness.

The finer channeling of the consciousness field would require the adequate preparation of human receptivity. That is, our minds and even perhaps our nervous system would need to be sufficiently prepared in order to successfully actualize this potential. By raising localized aspects of human consciousness through individual perceptions and awareness we may better increase the coherence of consciousness amongst the whole—a form of collective transcendence through species consciousness. And this can be made tangible by local agents – i.e., each one of us – becoming aware and conscious in everyday acts of right thinking, right behavior, and right being. It is a mode of sensitive and balanced consciousness that comes only with considerable effort and discipline. This discipline forms part of the developmental awakening within each individual, and which then influences our perceptions and life experiences.

As such, we can come to recognize that we are no longer either isolated individuals or an inarticulate mass. We are localized consciousness acting through aware individuals who consciously seek to connect, collaborate, and care about the future. Each one of us, as localized consciousness, is a reflection of the grander nonlocal consciousness. And in this way each one of us is also a reflection of the other. No individual lives within a shell separated from everybody else, but each is connected to all through our conscious humanity.

What we are seeing emerge across the world is the early stirrings of a planetary civilization; one that is driving toward diversity and coherence. And as we connect and share our thoughts, ideas, and visions we will be helping to strengthen the signal or reception of consciousness and thus the bringing in of the grander cosmic consciousness. A planetary consciousness spread across the Earth may not only be a real possibility, it may very well be a fundamental cosmic purpose.

Human Purpose in the Sacred Order

Recent scientific discoveries indicate that our reality is coded from beyond cosmic space-time; and as such our reality behaves in a way consistent with what we know as a holographic projection. That is, the totality of our reality is in-formed from a deep consciousness beyond it. The known cosmos thus acts as a nonlocal consciousness field, of which sentient life forms as localized manifestations. It has been inferred through various religious and sacred texts, and various wisdom traditions, that the universe (material reality) came into being as a way for its source to ‘know itself.’ This is reminiscent of ‘know thyself,’ the famous maxim from the Oracle of Delphi. Or, in modern language, we can say that we are the eyes through which the cosmos contemplates itself.

Self-consciousness is generally attributed to those sentient organisms at a high peak of mental development. Self-reflection is one of the prized attributes of self-consciousness. Furthermore, self-realization is something we credit to each attained individual consciousness. A realization of the self is part of the path of human actualization. It is a path in which purpose and meaning are core drivers and potentials. Human beings – or we could say human becomings – are naturally driven by a longing, a purpose, and this signifies a connection with a sacred impulse. In our times human civilization has shifted into an unprecedented era of self-actualization. The psychologist Abraham Maslow, who originated a scale of self-actualization, recognized that one of the characteristics of self-actualizers is that they have far less doubt about what is right and wrong than normal people do, and they act upon this inner knowing.

As we further speculate, what would self-realization upon a greater scale be like? That is, self-realization as a planetary consciousness? Or as a galactic consciousness? What would a fully realized and self-conscious cosmic consciousness operating through all of its localized manifestations be like? This would constitute a state of coherent self-aware consciousness beyond our imagination. We can only speculate, or internally gaze upon the possibility.

As a recap then, human consciousness is a localized expression of the greater nonlocal consciousness field. As sentient beings we receive aspects of this consciousness that pervades our space-time. We are animated by it, and we then manifest this through our own minds and human cultures. Our individual expressions of consciousness also reflect back into the greater nonlocal consciousness field. The greater our individual perceptions and conscious realization, the greater the total realization of the entire holographic field consciousness (as if in a feedback loop). To put it another way, cosmic consciousness is ‘in-formed’ through the emerging awareness of each of its conscious subparts, or components. The art of the sacred then is that we each have a role in bringing the unfinished world into existence through conscious participation.

As each one of us wakes up (to use a common metaphor) the cosmic net shines that little bit brighter. If enough individual consciousnesses awake upon this planet we may catalyze a localized planetary field into collective conscious awareness. In this case, we are each a conscious agent of cosmic realization and immanence. We each have an obligation in our existence on this planet to raise our individual, localized expressions of consciousness. In doing so, we both infect and inspire others in our lives to raise theirs, as well as reflecting back our conscious contribution into the cosmic consciousness. In this way, we can act as both citizens of the cosmos as well as caretakers for the sacred order.

We have now arrived at a place where we can recognize and accept that our reality is not a static affair but an active, fluid realm that makes demands upon us. And in knowing this we are compelled to embrace the obligations and responsibilities that come with this role. We are on a path of completion – of conscious completion and communion – which is the eternal path of the sacred. Through this sacred journey of completion we connect and commune with everything else in our reality, and beyond. As human beings we have been tasked with this sacred endeavor. We can become aware of our creative contribution to reality and this can give us meaning and purpose. Perhaps this will finally provide us with our place in the cosmos. And how can we walk this path?

We can take this journey through our small acts of conscious awareness – our thoughts, attitudes, behavior, and our everyday actions. Upon the next level, our social changes and emerging technologies may form part of this process, establishing an extended mind and empathic embrace across the face of the earth. Magic is alive; magic never died. Everything is ultimately a technology of the soul; and all magic, all science, and all human expression is a part of this soulful technology. And with each step forward we move closer to soulful communion with a grand conscious and sacred order.

The sacred impulse animates the expression of consciousness at the individual, collective, and planetary level. And one day we may witness a grand awakening, unprecedented upon this planet, and this may very well be the purpose for sentient life, as conscious agents of the sacred order. This is likely to be more reality than fantasy. The hidden treasure that is at the very core of our existence wishes to be known – for us to know ourselves – by our individual journeys of self-realization. We are not alone. A great planetary future awaits us, as a great treasure that wishes for communion. Welcome to the new story.

Truth has to appear only once, in a single mind, for it to be impossible for anything ever to prevent it from spreading universally and setting everything ablaze.

—Teilhard de Chardin, The Heart of Matter

The US Middle Class is Shrinking and Moving Towards a “Dual Economy”

Posted on February 8, 2018 by Reid Mukai

MIT Economist Peter Temin, the author of “The Vanishing Middle Class,” explains how the US is moving towards two economies, one for the lower 80% and one for the upper 20%

By Gregory Wilpert and Peter Temin

Source: Real News Network

GREGORY WILPERT: Welcome to The Real News Network. I’m Gregory Wilpert, coming to you from Quito, Ecuador. Inequality in the world, and specifically in the United States, has been gaining more and more attention recently. Last week, the Pew Research Center, released a new study on the size of the middle class in the U.S. and in ten European countries. The study found that the middle class shrank significantly in the U.S. in the last two decades from 1991 to 2010. While it also shrank in several other Western European countries, it shrank far more in the U.S. than anywhere else. Meanwhile, another study also released last week, and published in the journal Science, shows that class mobility in the U.S. declined dramatically in the 1980s, relative to the generation before that. Finally, a book released last March by MIT economist Peter Temin argues that the U.S. is increasingly becoming what economists call a dual economy; that is, where there are two economies in effect, and one of the populations lives in an economy that is prosperous and secure, and the other part of the population lives in an economy that resembles those of some third world countries. Joining us to talk about all of this from Cambridge, Massachusetts, is Professor Temin, the author of the book, The Vanishing Middle Class: Prejudice and Power in a Dual Economy. He is Professor Emeritus of Economics at the Massachusetts Institute of Technology. Thanks, Professor Temin, for making the time to talk about your book today.

PETER TEMIN: Okay. Thank you. Glad to be here.

GREGORY WILPERT: You begin your book with an analysis of the middle class, kind of like what the Pew study does that I mentioned in my introduction. You show that the middle class’s income, as a percentage of all incomes, has been shrinking between 1970 and 2014. At the same time, the upper class income grew significantly. I want to ask first, how do you define the middle class, and what conclusions did you draw from the shrinking income of the middle class?

PETER TEMIN: Okay. I’ve taken my definition from the Pew Research Service. In a slightly earlier episode, they showed that the middle class was losing out. That’s the first figure in my book. And it’s defined to be from two-thirds of the median earning to twice the median earning. The median earning are the earnings of a person who is mid-way among all the incomes received by people in the United States. And so that’s kind of the middle person there, and that’s why this is called the middle class, deviating up and down around that middle person. And then… okay. The new study uses after-tax disposable income, whereas the previous study that I did used before-tax income; and so that that makes a little difference in the numbers, but the effects are exactly the same. The middle class is shrinking in the United States; and I argue in my book that this is an effect of both the advance of technology, and American policies. That is shown dramatically in the new study, because the United States is compared with many European countries; and in some of them, the middle class is expanding in the last two decades, and in others it’s decreasing. And while technology crosses national borders, national policies affect things within the country. I argue that, in the United States, our policies have divided us into two groups. Above the median income – above the middle class – is what I call the FTE sector, Finance, Technology and Electronics sector, of people who are doing well, and whose incomes are rising as our national product is growing. The middle class and below are losing shares of income, and their incomes are shrinking as the Pew studies, both of them, show. And I argue… Oh, okay. Go ahead.

GREGORY WILPERT: Yeah. No, I was just going to say, before we go into the issue of the dual economy, I just wanted to look at some of the explanations for what has been happening. That is, you show another interesting graph which shows the relationship between the average wages and productivity between 1945 and I think it was 2014; and it clearly shows that while the two lines productivity and average wages grew in parallel from 1945 to the 1970s, after the 1970s they began to diverge very strongly; and wages remained stagnant while productivity continued to increase at the same rate as before. What is the significance of this divergence and why do you… why would you say that these two lines have begun to diverge?

PETER TEMIN: Okay. They diverged in the 1970s by policies that were the result of a backlash against the civil rights revolution of the 1960s. And so the policies were against unions; were a reorganization of industry and a variety of things on that side. They were also the result of decontrol of the national economy. It started under President Nixon, and then were expanded greatly under President Reagan in the early 1980s. But the wage divergence from the overall productivity began almost immediately. And the progress that came was partly electronics and the things that we know about communication, that allowed businesses to control the activities of people, and allowed, then, large firms to spin off a variety of their activities; So that instead of making a wage decision about their ordinary, less-skilled workers, they made a purchasing decision to hire a company that supervised these people. And that was good for the company, because it emphasized their core value, and was reflected in their share price and in the stock market. But it was bad for consumers, because… or workers, because there was an ethical… an equity consideration on wage decision, where wages of the less-skilled workers were to keep up with the wages of the highly-skilled ones; but a purchasing decision, or a sub-contracting decision; and none of these equities avail.

GREGORY WILPERT: I just wanted to turn to now the question about the dual economy. I mean, it was established… or you’ve established that the middle class is definitely shrinking across… according to these other studies. But how do you reach the conclusion that there are two economies in the U.S., that is, a dual economy? I mean, after all, why not talk about perhaps a triple economy: one for the poor, one for the middle class, and one for the upper class? Why a dual economy?

PETER TEMIN: Well, I used that model because the model – which is an old model from the 1950s – shows that the FTE sector makes policy for itself, and really does not consider how well the low wage sector is doing. In fact, it wants to keep wages and earnings low in the low wage sector, to provide cheap labour for the industrial employment. But the people in the United States, in the FTE sector, are largely ignorant of what’s going on in the low wage sector. For example, about this time also started an increase in criminal employment, resulting now in the United States having more people in prison, relative to its population, than any other advanced country in the world. And most people in the FTE sector are not aware of this. Prisons are located in rural areas; the judicial processes take place there; and people are not conscious of this at all. But having a lot of people in prison then rebounds badly on public education in the neighborhoods that the people come from. And the discussion of urban education never refers to mass incarceration. It doesn’t really provide any extra resources to compensate the kids who are involved – who are affected by having so many adults in prison. And so the dual economy helps to take these disparate things about mass incarceration, and education, and see the connections between them.And the connections, I argue, are because the dual economy they are in their own dual economy and they make rules, and laws, and so on, for their own benefit, and are punitive or neglectful of things going on in the low wage sector.

GREGORY WILPERT: Well, unfortunately, we need to stop here for the end of the first part of our interview with Professor Temin, the author of the book, The Vanishing Middle Class: Prejudice and Power in the Dual Economy. We will return for the second part. We’ll also explore some of the reasons for how this was possible; also particularly that this 20% – or the upper part of the dual economy – is able control the economy to such a large extent, and the politics. So make sure you watch the second part of our interview here on The Real News. Thanks, Professor Temin, and we’ll connect again in a couple of minutes for the second part.

PETER TEMIN: Okay. Thank you.

GREGORY WILPERT: And thank you for watching The Real News Network.

GREGORY WILPERT: Welcome to The Real News Network. I’m Gregory Wilpert, coming to you from Quito, Ecuador. This is Part 2 of our interview with Professor Temin, the author of the book, The Vanishing Middle Class: Prejudice and Power in a Dual Economy. Thanks again for being here, Professor. P

ETER TEMIN: Okay. Thank you.

GREGORY WILPERT: You developed the rather provocative thesis that we started talking about in the first part of this interview; about that the bottom 80%, more or less, are beginning to live in very separate and different conditions from the other, the top 20%; and that this bottom 80% lives in conditions that begin to resemble more those of a third world country, than those of a first world country. Explain that a little bit more. How is it that… I mean, what makes this lower 80%’s living conditions resemble those of a developing country more than a developed country, such as we usually think of?

PETER TEMIN: Okay. I thank you. Well, I mentioned in the first part that urban public education was in crisis. And so that’s one way you can see this; that where the rich people live in the suburbs around public schools are fine you know, they have their problems, but they’re good schools but in the inner cities, they are starved of funds and having problems. This results, in part, from the great migration, where African-Americans moved out of the South – and the New Jim Crow that they were subject to in there – into the North. And court decisions, Supreme Court decisions in the 1970s, deprived the inner cities of funds. Now, in addition to education, if we take infrastructure, and think about public transportation in the cities; that the rail systems that served the larger cities – you know, the ones … Boston, New York, Washington – are aging, and they are beginning to break down. And yet nothing is being done to really help them. The American Society of Civil Engineers gave the United States a D-minus that is, almost failing – grade for its infrastructure. Going up from subways and things; if we think of rail tunnels, Governor Christie, some years back, halted a program to build another tunnel under the Hudson River from New Jersey to New York, to enable cars and trains to go from where people could afford to live with where they were working; and so that results in much congestion and delays and problems in getting there. On the roads, also in urban roads, there are lots of potholes and so you have to drive carefully. Very much, I had better roads in Guatemala when I was there some years ago, it seems to me. Although there were some problems there, so I don’t want to say they were great roads. But of course there wasn’t as much traffic on the roads, so it was easy to avoid…

GREGORY WILPERT: Sorry. One thing that I’m wondering about, though, is… I mean, you kind of mentioned this, or alluded to it, in the first part; which is this kind of strange phenomenon where… I mean, 80% make up a vast majority of the population, yet they’re suffering from the policies that are determined by the top 20%. Supposedly — or presumably — the United States is a democracy. How is it possible, then, that we live in such a dual economy, in which the 80% don’t get a chance to change the policies that are contributing to this, so to speak, the dualization, if you will, of the economy?

PETER TEMIN: Yes. That is the big question. But another Supreme Court decision decided that money was speech; and therefore the constitutional grant that there should be freedom of speech, meant that there should be freedom of people to spend money to support political candidates. And that has resulted in a tremendous increase in the amount of money going into politics. And so the influence of this money has pushed the representatives who make the decisions toward being responsive to the upper… the FTE sector, rather than the desires of the voters. And many political scientists have found that congressional decisions — the policies that come out of congressional action — are in fact responsive more toward the moneyed group of people than they are toward the majority. And so this is coupled with another Supreme Court decision that gutted the part of the Voting Rights Act from the 1960s that’s in the civil rights revolution that allowed the federal government to suspend state actions, mainly in the South where the Confederacy was, but some in the North too. That was eliminated, and so voter suppression has increased. And the way after the civil rights movement, we can’t talk about whites versus blacks as they did earlier; but you have code words that you say; for example, that several states are flirting at the moment with requiring a photo ID in order to vote. And I heard on the radio, when this was being discussed, that one of the commentators said, “Oh, yes, well, that’s no problem. Everybody has a photo ID.” Everybody in the upper sector has a photo ID, because that person has a driver’s license, or a passport, or something else related to their employment. But in the lower sector, a lot of poor people do not have photo ID; because they don’t have cars; because they use the subways, that I say are now in trouble; or they’re rural; or all kinds of reasons why poor people don’t have photo ID. But that’s a coded word for keeping African-Americans from voting. And the policies are directed towards all poor people, so they keep Latinos from voting, and they keep poor whites from voting.

GREGORY WILPERT: Sorry just before we finish up I just want to quickly touch on the issue of the policy recommendations that you develop in your book. In order to get the U.S. out of the dual economy, what kinds of measures could be taken just very briefly?

PETER TEMIN: Well, the most important one, and the one I listed first, was to improve public education.That is to say, in the model that I’m using, the transition – which you say is getting harder in the United States because of the growing inequality of income - the primary way of getting from the low wage sector into the higher sector is through education. But education requires a lot of commitment on the part of the families being educated, and a lot of support from the government, which it is not getting at this point. Support should start really with early education — the mayor of New York is trying to have early education start at three years old, and that is a very good measure; I don’t know how successful he will be; but it’s a move in the right direction – to compensate for the fact that in the upper sector children grow up with books all around them. In the lower sector, children have often not even seen books until they get to school. And so there is a whole question of acculturation to academic study for these poorer people. That is to say, that urban public schools need to have more resources than suburban schools – which serve the higher people in the higher sector – but in fact now they get fewer resources per student. And this education needs to be continued through schools; through primary school, secondary school; and then to get into the higher sector, you really need to go on to college. And college, a generation ago, let’s say before the 1970s, was open, because every state had a state university with essentially free tuition. Now, the states have withdrawn from supporting the state university, and so most of the revenue of the state universities comes from private sources; and they need to raise tuition on the student to keep the college operating. Now, when poor people try to go to college, they don’t have the money, and there are none of these free colleges available for them. They need to borrow money. And the amount of educational loans has skyrocketed in the last several decades; and so the problem of student debt is second only to the problem of mortgage debt in the United States.And the oppression of having large student debts keeps people youngsters from trying this effort… well, they keep trying, and that’s why they get into debt. But it keeps more of them from getting… well, more of them from trying to get into the higher sector; and those who try often find themselves so burdened by debt that they can’t get there at all.

GREGORY WILPERT: Right. Well, unfortunately we’ve run out of time. But thanks so much, Professor Temin, for having joined us today to talk about your book, The Vanishing Middle Class.

PETER TEMIN: Okay. Thank you very much for having me.

GREGORY WILPERT: And thank you for watching The Real News Network.

Why Fear and Self-hatred Destroy Human Sharing and Solidarity

Posted on January 31, 2018 by Reid Mukai

Photo by Adam Dean

By Robert J. Burrowes

As our world spirals deeper into an abyss from which it is becoming increasingly difficult to extricate ourselves, some very prominent activists have lamented the lack of human solidarity in the face of the ongoing genocide of the Rohingya. See ‘The Rohingya tragedy shows human solidarity is a lie’ and ‘Wrongs of rights activism around Rohingyas’.

While I share the genuine concern of the Yemeni Nobel peace laureate Tawakkol Karman and Burmese dissident and scholar Dr Maung Zarni, and have offered my own way forward for responding powerfully to the ongoing genocide of the Rohingya – see ‘A Nonviolent Strategy to Defeat Genocide’ – in my view the lack of solidarity they mention is utterly pervasive and readily evident in our lacklustre official and personal responses to the many ongoing crises in which humanity finds itself.

To mention just the most obvious: Every day governments spend $US2 billion on weapons and warfare while a billion people lack the basic resources to live a decent life (and more than 100,000 of these people starve to death). Every day millions of people live under dictatorship, occupation or suffer the impacts of military invasion. Every day another 28,800 people are forcibly displaced from their home. Every day another 200 species of life are driven to extinction. And every day our biosphere is driven one step closer to making human life (and perhaps all life) on Earth impossible. See ‘Killing the Biosphere to Fast-track Human Extinction’.

It is not as if any of this information is unavailable. Just as many people and major international organizations are well aware of the plight of the Rohingya, it is also the case that many people and these organizations are well aware of the state of our world in other respects. And still virtually nothing meaningful happens (although there are tokenistic responses to some of these crises).

Hence, it is a straightforward observation that human solidarity is notably absent in virtually any attempt to tackle the major issues of our time. And the Rohingya are just one manifestation of this problem.

Given that I have long observed this phenomenon both personally and politically, and it concerns me as well, I would like to explain psychologically why the lack of sharing and solidarity is such a pervasive problem and suggest what we can do about it.

In order to feel concern for those who are suffering, and to want to act in solidarity to alleviate their suffering, it is necessary to experience certain feelings such as sympathy, empathy, compassion, love and (personal) power. Moreover, it is necessary that these feelings are not suppressed or overwhelmed by fear and, equally importantly, not overwhelmed by a feeling of (unconscious) self-hatred. If someone is scared and full of unconscious self-hatred, then they can have little interest in sharing their own resources or acting in solidarity with those who need help. And this applies whether the adversely impacted individual is a close relative or friend, or someone on the other side of the world.

So why is fear in this context so important? Simply because fear grotesquely distorts perception and behaviour. Let me explain why and how.

If an individual is (consciously or unconsciously) frightened that one or more of their vital needs will not be met, they will be unable to share resources or to act in solidarity with others, whatever the circumstances. In virtually all cases where an individual experiences this fear, the needs that the individual fears will not be met are emotional ones (including the needs for listening, understanding and love). However, the fearful individual is never aware of these deep emotional needs and of the functional ways of having these needs met which, admittedly, is not easy to do given that listening, understanding and love are not readily available from others who have themselves been denied these needs.

Moreover, because the emotional needs are ‘hidden’ from the individual, the individual (particularly one who lives in a materialist culture) often projects that the need they want met is, in fact, a material need.

This projection occurs because children who are crying, angry or frightened are often scared into not expressing their feelings and offered material items – such as a toy or food – to distract them instead. The distractive items become addictive drugs. This is why most violence is overtly directed at gaining control of material, rather than emotional, resources. The material resource becomes a dysfunctional and quite inadequate replacement for satisfaction of the emotional need. And, because the material resource cannot ‘work’ to meet an emotional need, the individual is most likely to keep using direct and/or structural violence to gain control of more material resources in an unconscious and utterly futile attempt to meet unidentified emotional needs.

This is the reason why people such as the Rothschild family, Jeff Bezos, Bill Gates, Warren Buffett, Amancio Ortega, Mark Zuckerberg, Carlos Slim, the Walton family and the Koch brothers as well as the world’s other billionaires and millionaires seek material wealth, and are willing to do so by taking advantage of structures of exploitation held in place by the US military. They are certainly wealthy in the material sense; unfortunately, they are utterly terrified (and full of self-hatred) and each of them justly deserves the appellation ‘poor little rich boy’ (or girl).

If this was not the case, their conscience, their compassion, their empathy, their sympathy and, indeed, their love would compel them to use or disperse their wealth in ways that would alleviate world poverty and nurture restoration of the ancient, just and ecologically sustainable economy: local self-reliance. See ‘The Flame Tree Project to Save Life on Earth’.

Of course, it is not just the billionaires and millionaires of the corporate elite who have suffered this fate.

Those intellectuals in universities and think tanks who accept payment to ‘justify’ (or simply participate in without question) the worldwide system of violence and exploitation, those politicians, bureaucrats and ordinary businesspeople who accept payment to manage it, those judges and lawyers who accept payment to act as its legal (but immoral) guardians, those media editors and journalists who accept payment to obscure the truth, as well as the many middle and working class people who accept payment to perform other roles to defend it (such as those in the military, police, prison and education systems), are either emotionally void or just too frightened to resist violence and exploitation, in one or more of its many manifestations.

Moreover, governments that use military violence to gain control of material resources are simply governments composed of many individuals with this dysfunctionality, which is very common in industrialized countries that promote materialism. Thus, cultures that unconsciously allow and encourage this dysfunctional projection (that an emotional need is met by material acquisition) are the most violent both domestically and internationally. This also explains why industrialized (material) countries use military violence to maintain political and economic structures that allow ongoing exploitation of non-industrialized countries in Africa, Asia and Central/South America.

But, equally importantly, many ‘ordinary’ people are just too scared to share (more than a token of) what they have and to act in solidarity with those who suffer whether through military or other violence, exploitation, persecution, oppression or occupation. Of course, it takes courage to resist this violent world order. But underlying courage is a sense of responsibility towards one’s fellow beings (human and otherwise) and the future.

As noted above, however, fear is not the only problem. Two primary outcomes of fear are self-hatred and powerlessness. Here is how it happens.

When each of us is a child, if our parents, teachers and/or the other adults around us are frightened by a feeling – such as sadness, anger or fear – that we are expressing, then they will use a variety of techniques to stop us expressing this feeling. They might, for example, comfort us to stop us crying, scare us out of expressing our anger (particularly at them) and reassure us so that we do not feel afraid.

Tragically, however, responses such as these have the outcome of scaring us into unconsciously suppressing our awareness of how we feel when, of course, evolutionary pressures generated emotional responses (some pleasant, some less so) to events in our life in order to help guide us into behaving appropriately at any given moment. And this suppression of how we feel is disastrous if we want children to grow up behaving functionally. This is more fully explained in ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice ’.

So where does self-hatred fit into all of this? Well, if a child is angry in response to some violence to which they are being subjected (usually, of course, in an attempt to control their behavior), then they will attempt to defend themselves against this violence in an effort to persevere with their original intention.

However, if the child is then terrorized into submission by a parent or other adult (by being threatened with or experiencing some form of violence, often given the inaccurate label of ‘punishment’) the child will be compelled to unconsciously suppress their awareness of the original feelings, including anger, that were generating their behavior.

Unfortunately, there is a heavy cost to this suppression because each child is genetically programmed to follow their own self-will (manifesting through such mental functions as thoughts, feelings and conscience) rather than to obey the will of another (whether it be parent, teacher, religious figure or anyone else).

Hence, if a child is successfully terrorized into not behaving in accordance with their own self-will, they will experience a strong feeling of self-hatred precisely because they have submitted, out of fear, to the will of another.

Conscious self-hatred is an intensely unpleasant feeling to experience, however, and because the child is systematically terrorized out of expressing and acting on most of their feelings (which is why 100% of children go to school wherever school is available and compulsory: children are not given freedom of choice) the feeling of self-hatred is suppressed along with these many other feelings. Having learned to do this, subsequent opportunities for this self-hatred to be felt are progressively more easily suppressed.

An unconscious feeling does not ‘go away’ however; it is unconsciously projected elsewhere. Suppressed self-hatred is always unconsciously projected as hatred of someone else, some other group (usually of another sex, race, religion or class) and/or something else, often in imitation of the violent parent/adult (because imitation will be given ‘permission’ by the violent parent/adult). And this inevitably leads to destructive behaviors towards that individual, group and/or the ‘something else’ (including the Earth’s environment).

But, and this is important to recognize, this destructive behaviour might simply manifest as inaction: doing nothing in response to someone else’s (or the Earth’s) obvious need.

So the unconscious fear and self-hatred are projected as fear of and hatred for living beings as well as the Earth, and manifests as behavior that is destructive, often by inaction, of themselves, others and the planet.

The tragic reality is that it takes very little violence to terrorize a child and this is why a substantial proportion of the human population is consumed by their own fear and self-hatred, and feels powerless as a result. Consider the people immediately around you: many spend most of their time, consciously or unconsciously, abusing themselves, others and/or the environment, and doing nothing in response to the plight of our world.

So what can we do?

Given existing parenting practice, fear and self-hatred are not easily avoided although they are not necessarily all-consuming. But to be free of them completely requires just one thing: the fearlessness to love oneself truly. What does this mean?

To love yourself truly, you must always courageously act out your own self-will, whatever the consequences. This requires you to feel all of your emotional responses – fear, sadness, anger, pain, joy, love … – to events, including impediments, in your life. See ‘Feelings First’. It is only when you do this that you can behave with awareness: a synthesis of all of the feedback that your various mental functions give you and the judgments that arise, in an integrated way, from this feedback. See ‘Human Intelligence or Human Awareness?’

At first glance loving yourself and acting out your own self-will might sound selfish. But it is not. Self-love is true love. The individual who does not truly love themself cannot love another. Nor will they feel such emotional responses as compassion, empathy and sympathy. Hence, this individual will not seek mutually beneficial outcomes in tackling conflict, will not seek distributive justice in resource allocation, will not value ecological sustainability and will not act in solidarity with those who are suffering. It is this individual, who is terrified, self-hating and powerless, who will act selfishly.

In addition to courageously acting out your own self-will, you might also consider making ‘My Promise to Children’.

And if you love yourself enough to be part of the struggle to end the violence and exploitation of those who are full of fear and self-hatred, you might like to consider signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’ and/or using sound nonviolent strategy for your campaign or liberation struggle. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy.

Those who are terrified and self-hating never will.

The Search for Meaning in Modern Life

Posted on January 28, 2018 by Reid Mukai

By Kingsley L. Dennis

Source: Waking Times

Every good story about a search begins with a tale. So, here’s one; it’s a tale about a magician who gave a dinner for his neighbours.

There was once a Magician who built a house near a large and prosperous village. One day he invited all the people of the village to dinner. ‘Before we eat,’ he said, ‘we have some entertainments.’

Everyone was pleased, and the Magician provided a first-class conjuring show, with rabbits coming out of hats, flags appearing from nowhere, and one thing turning into another. The people were delighted. Then the Magician asked: ‘Would you like dinner now, or more entertainments?’

Everyone called for entertainments, for they had never seen anything like it before; at home there was food, but never such excitement as this. So, the Magician changed himself into a pigeon, then into a hawk, and finally into a dragon. The people went wild with excitement.

He asked them again, and they wanted more. And they got it. Then he asked them if they wanted to eat, and they said that they did. So the Magician made them feel that they were eating, diverting their attention with a number of tricks, through his magical powers.

The imaginary eating and entertainments went on all night. When it was dawn, some of the people said, ‘We must go to work.’ So the Magician made those people imagine that they went home, got ready for work, and actually did a day’s work

In short, whenever anyone said that he had to do something, the Magician made him think first that he was going to do it, then, that he had done it and finally that he had come back to the Magician’s house.

Finally, the Magician had woven such spells over the people of the village that they worked only for him while they thought that they were carrying on with their ordinary lives. Whenever they felt a little restless he made them think that they were back at dinner at his house, and this gave them pleasure and made them forget.

And what happened to the Magician and the people, in the end? Do you know, I cannot tell you, because he is still busily doing it, and the people are still largely under his spell.

Modern life is much like this tale – we live under a magician’s spell – and the magician is called Modernity. Modernity, especially as it emerged in western, industrialized cultures, created a system that put a spell on us. And this spell is principally promoted through our mainstream medias. Whether rationally, instinctively, or deep in our hearts, most of us know that something is not right about how human societies are managed. Human life is not yet in balance. And too many people still live in fear.

We are manipulated by our mainstream medias at unprecedented levels, and constantly fed with a controlled flow of information. This process is the old mind of humanity, still operating through control, censorship, and consumerism. In this way our contemporary societies are increasingly centered around emotion to a degree that allows people to be entertained as well as manipulated like never before. What we may be less aware of is that the human being is driven by an evolutionary energy that manifests through mental, emotional, and physical/sexual processes. This energy can be used to develop and drive us forward, or it can be hampered, blocked, and manipulated into slowing down our development. Mental, emotional, and physical/sexual energies are all necessary components of the social human being. If we take just a casual look at our mainstream media, entertainment, and social attractions/distractions we will readily see that these are the very areas which are targeted by the ‘culture of spectacle’ that is modern society.

Ancient religious-spiritual traditions have long talked about such ‘energy predators’ that are said to feed off from unstable human mental and emotional states. The early gnostic Christians referred to some of these as the Archons; various North American Indian tribes refer to Wetiko/Wendigo; Don Juan in the Carlos Castenada books refers to the Predators; and South American shamans have long talked of spirits that feed off from and fragment the vulnerable human inner state/soul.

We must wonder why it is that our modern cultures promote entertainments that manipulate and play upon excessively distorted images of mental and emotional anguish as well as exaggerated portrayals of sexuality. Furthermore, we are bombarded daily with images of death. In fact, a recent study into western media announced that the most repeated word in media is ‘death.’ Further, it revealed that in the first twelve years of a child’s life they would have been subjected to around 20,000 murders through television news and programs, films, online content, and video games. These forms of stimulation directly target a person’s mental, emotional, and physical states, which in turn hampers the operation of harmonious, developmental energies.

Modern life is increasingly a life addicted to high stimulation. Yet by its very nature it also creates anxiety. Many people are forced, or seduced, into lives that are continually stressful and busy. There is no room for the spaces, the intervals, of internal reflection. Yet similar to how music is not music without the intervals, so is life not a life without those internal spaces.

We spend our days trying to grasp at life, trying to understand it, often with ways that are not adequate. It is like trying to capture the ocean with a bucket. The ocean stands magnificently before us, and yet so many of us in modern societies are running around anxiously with empty buckets in our hands. We’ve been told that only full buckets are of any use – full buckets represent usefulness and progress.

Here is another story:

A man had two large pots, each hung on an end of a pole which he carried across his neck. One of the pots had a crack in it, and while the other pot was perfect and always delivered a full portion of water at the end of the long walk from the stream to his house, the cracked pot arrived only half full.

For a full two years this went on daily, with the man delivering only one and a half pots full of water to his house. Of course, the perfect pot was proud of its accomplishments, feeling accepted and appreciated. But the poor cracked pot was ashamed of its own imperfection, and miserable that it was able to accomplish only half of what it had been made to do. After two years of what it perceived to be a bitter failure, it spoke to the man one day by the stream.

“I am ashamed of myself, and I want to apologize to you.”

“Why?” asked the man. “What are you ashamed of?”

“I have been able, for these past two years, to deliver only half my load because this crack in my side causes water to leak out all the way back to your house. Because of my flaws, you have to do all of this work, and you don’t get full value from your efforts.” the pot said.

The man felt sorry for the old cracked pot, and in his compassion, he said, “As we return to my house, I want you to look at the beautiful flowers along the path. It will make you feel better.”

Indeed, as they went up the hill, the old cracked pot took notice of the sun warming the beautiful wild flowers on the side of the path, and this made it feel a little happier. But at the end of the path, it still felt bad because it had leaked out half its load, and so again the Pot apologized to the man for its failure.

The man said to the pot, “Did you notice that there were flowers only on your side of your path, but not on the other pot’s side? That’s because I have always known about your flaw, and I took advantage of it. I planted flower seeds on your side of the path, and every day while we walk back from the stream, you’ve been watering them. For two years I have been able to pick these beautiful flowers to take home to my wife. With you being just the way you are, you have given beauty and meaning to me every day.”

The way we are can give us beauty and meaning every day, and yet it seems we are living in a world of decreasing meaning. Our modern systems strive for perfection – for progress and efficiency – yet there is less and less happiness.

And the situation is worse in modern western cultures where so many people are seemingly dissatisfied even when they have acquired most things to keep them happy. Perhaps a society that provides superficial comfort produces conditions that do not develop people or cause them to turn an inward gaze or to question notions of their meaning and existence. It is important that other cultures do not follow this western model of superficial consumerism.

It is unfortunate that the meaning of life is often a meaningless question to so many people. Seeking the ‘unnamable’ might sound like madness to many people, and certainly there is little place for it in modern societies that prize themselves on progress. And yet a life that seeks meaning is its own adventure. The ‘unnamable’ does not need to be named – only recognized internally. The external world is not the only reality that exists for us.

The attitude of the modern-day person to the ‘world outside’ has largely been one of hostility – we have been conquering the external world for the most part of human history, instead of mastering our own inner nature. This hostile attitude ignores the reality that all life is interdependent and that our lives are a projection of our inner realities – that is, our fears, anxieties, and insecurities become projected into the world the same as our hopes, visions, and dreams. Whatever we project externally eventually becomes our sense of reality.

We all share a collective reality, despite our cultural differences. Although it alters depending upon where we were born and in which cultures we live, the methods each modern system uses are basically the same – we are provided with beliefs, cultural references, and norms and attitudes. The writer Doris Lessing referred to this as ‘The prisons we choose to live inside.’ And within these psychological prisons many people, as well as the institutions of the modern world, have rejected the wisdom of sages, mystics, philosophers, and even the voices of creative artists. They prefer instead the superficial trappings, entertainments, and technological distractions of the consumerist marketplace. Now, I wish to be clear here – I am not anti-technology. In fact, I am a great supporter of it; but not at the expense of the human vision. Despite the technological progress of the external world, there must always be a developed interior world to observe, reflect, and to question it. Without this, the exterior life is unleashed without values. Without an interior life to seek for significance, what gives meaning to our lives?

So, what is the ‘interior life’? There are no instruction sets for how to live a human life – and we live in a world where more and more people are at a loss to know either why they live or why they die. In life we must strive to examine the human condition.

Modernity has attempted to reinterpret the human condition – to see it as an external drive for progress – and this has resulted in a separation from our need to seek an essential inner self. This modern project has sought to divorce the human being from their imperative to find meaning in existence. The human project, if we wish to call it that, can never be ‘completed’ – it is an eternal quest to always be becoming. Here is a quote I would like to share:

‘When you have found yourself you can have knowledge. Until then you can only have opinions. Opinions are based on habit and what you conceive to be convenient to you. The study of the Interior Life requires self-encounter along the way. You have not met yourself yet. The only advantage of meeting others in the meantime is that one of them may present you to yourself. Before you do that, you will possibly imagine that you have met yourself many times. But the truth is that when you do meet yourself, you come into a permanent endowment and bequest of knowledge that is like no other experience on earth.’ ~TARIQAVI

What we are truly seeking for – and what the interior life can show us – is power over ourselves: not for power over others.

The world is in need of soulful healing, not power-seeking through corruption and manipulation. The world requires healed, integrated, and balanced people; for that which we lack in ourselves we shall always find lacking in the world outside. Also, there are many external forces in the world that are trying to make us live not according to our own sense but according to dominant social narratives. We are told that we must live according to certain social narratives that generally benefit those systems that have no interest in the human soul. And when we deny ourselves such essential nutrients we find that we have a discomfort within us. People are taking increasing amounts of antidepressants, or stimulants; as well as relaxants – we take drugs to bring us up and other drugs to take us down. We are open and vulnerable to the energies of discouragement. Here is a tale about the price of discouragement:

Once the word spread that the devil was pulling out of his business and was arranging to sell-off all his tools of the trade to the highest bidder. The night of the sale all the tools were arranged for the bidders to view. What a motley crew it was! There were sinister tools of hatred, jealousy, envy, malice, treachery, plus all the other elements of evil. Yet besides these there also was an instrument that seemed harmless, a wedge-shaped instrument that appeared worn out, shabby, and yet was priced so much higher than all others. Someone asked the devil what was the name of such a poor-looking instrument.

‘Discouragement,’ answered the Devil.

‘And why is the price so high for such a non-malicious sounding instrument? asked the bidder.

‘Because,’ spoke the Devil, ‘this instrument is more useful to me than any other. I can enter the consciousness of a human being when all other ways fail me and once inside through the discouragement of that person I can do whatever I please. The instrument is worn out because I use it almost everywhere and as very few people know about this I can continue to successfully achieve my goals.’

And as the price of discouragement was so very, very high even today it remains a tool in the property of the Devil.

The price of discouragement is a price too many people are paying – and it is a high price (as the devil knows!)

It is a common situation that we tell people at work we are happy when for much of the time we are not. We buy more and more items to feel happiness within ourselves or to buy happiness in others. People in modern cultures continue to accumulate goods and possessions whilst feeling empty within. Such consumerism empties our pockets and fails to fill our souls. And not only our physical lives become crowded with belongings but our psychological spaces too. We are crowded with those belongings that have accumulated as psychological attachments: the beliefs, ideologies, nationalisms, opinions, likes, dislikes, and all the rest. We are often cluttered in our minds by belonging to this and that and all the other things that we cling to or that cling to us. And this is where some of the disruptions are, and will continue to come from, because our belongings are now breaking apart. As our social, cultural, economic, and work lives go through change and transformation – as they are currently doing – then the clinging to old ‘belongings’ will only serve to cause greater confusion and disorientation. Already it seems as if we are living in a world that is displaying increasing outward signs of craziness and psychopathic tendencies. We must ensure that the world never has more critics than visionaries, or more complainers than positive doers. We must ensure that we do not lose sight of our frameworks for meaning.

Pre-modern societies, for example, lived within their own frameworks of meaning. Not all questions had their answers, yet mysteries and the mysterious at least had a home in which they could exist. We often live today within an atmosphere of meaningless questions and contradictory answers. The pursuit of meaning is being replaced by the pursuit of progress. Progress may alleviate some of our suffering and pains, yet it shall never compensate for the lack of fulfillment we feel inside, for this requires metaphysical or transcendental nourishment. Any notion of the spiritual, or the metaphysical, is often considered not essential to our daily life, and we are taught to dismiss it. Modernity’s task was thus seen as freeing us from the illusions of transcendence. And yet the desire, or the need, for some Absolute remains deep within us and can never be totally eradicated. Perhaps it is this contradiction that lies at the heart of our contemporary distress.

Modern life also tries to eradicate, or at least hide, all sense of enigma. Yet it is precisely these enigmas that make our lives rich in wonder and awe. To attempt to abolish them is an act of great ignorance and hubris. Unanswerable questions must be embraced and not rejected. Mystery and the mysterious must be allowed a space to thrive and enthrall us. It is this sense of mystery that keeps us curious, and curiosity is one of our driving, motivating forces.

Modern societies may well praise their sophisticated intellectual culture, yet it comes at the cost of having a deteriorated spiritual culture. That which belongs to the experience of the human soul is considered not only incommunicable, but rather dangerous to communicate. In the end, life’s mysteries are kept out of sight because they cannot be fully known and thus controlled. There is a spell upon us, and we are being distracted from the essential. Here is another tale:

A lion was captured and imprisoned in a reserve where, to his surprise, he found other lions that had been there for many years, some even their whole life having been born in captivity. The newcomer soon became familiar with the activities of the other lions, and observed how they were arranged in different groups.

One group was dedicated to socializing, another to show business, whilst yet another group was focused on preserving the customs, culture and history from the time the lions were free. There were church groups and others that had attracted the literary or artistic talent. There were also revolutionaries who devoted themselves to plot against their captors and against other revolutionary groups. Occasionally, a riot broke out and one group was removed or killed all the camp guards and so that they had to be replaced by another set of guards. However, the newcomer also noticed the presence of a lion that always seemed to be asleep. He did not belong to any group and was oblivious to them all. This lion appeared to arouse both admiration and hostility from the others. One day the newcomer approached this solitary lion and asked him which group he belonged to.

‘Do not join any group,’ said the lion. ‘Those poor ones deal with everything but the essential.’

‘And what is essential?’ asked the newcomer.

‘It is essential to study the nature of the fence’

A whole society can be distracted. There is a pertinent analogy here to how, in 256AD, the Persian army took Antioch from the Roman Empire. Many of the inhabitants were attending the roman theatre and were oblivious to the enemy archers who had climbed up behind them into the stands. The actors down below had seen the enemy archers and were desperately trying to warn them with hand signals…but the audience did not understand, thinking it part of the entertainment – until it was too late. They were amused up to the point of death. Perhaps we too, in the words of social critic Neil Postman, are ‘Amusing ourselves to Death.’

Understanding Our Place In The World

The only genuine freedom is to be found by turning within ourselves. The human being is naturally an imaginative and creative creature. Reality may be harsh and painful, yet it is also the realm of so much wonder and awe. We may live our lives playing in the mud, yet our minds can reach the stars. Our science can reach into the molecule as well as penetrate into the formation of the universe. Our mystics and sages can reach into the pulsating heart of the cosmos. The human being has an inner dimension that needs to be investigated and which, in turn, is timeless.

It is my view that the role of imagination – the interpenetration of the interior world – is crucial. It is what fuses together that which is above to that which is below. It is also a channel for intuition; and it is through intuition that we get closer to the essential. The inward gaze forever attempts to reveal the role of the human being, and what makes us human. It is about trying to understand our place in the world and our shifting views of the world. And right now, we find ourselves at a crucial point in human history.

Life on this planet is undergoing a great change. There is a revolution coming as people, especially the young people, develop their ways of communication, collaboration, and a new consciousness. We are seeing examples of empathy and compassion from young people around the world, as well as innovation, creativity, and inspired motivation. I have stated before that we are shifting into an epoch where new value sets will emerge as the dominant traits.

[1] And some of these values are already being expressed within our younger generations. I refer to these as the ‘C’ values of Connection – Communication – Collaboration – Consciousness – Compassion. Such changes will come into our lives, yet not overnight. It is not like flicking on a light switch. I expect it will be a process where much soul-searching and the questioning of our meanings and values will have to occur beforehand. However, it is not all about violence and thuggery, despite what our mainstream news may be showing us. There is a change emerging across the planet, and this change shall arise from within, through a new understanding of the human spirit, and of our place not only in our local cultures but also within a shared, planetary home. These are critical times of transition – and of momentous importance to us.It is important to recognize that we are undergoing a shift from localized cultures into a period of becoming planetary citizens. Nationalisms will need to become secondary, or put aside altogether, as we come closer together as a global species. And this significant transition is dissolving our securities, our belief systems, and our models of reality. Everything around us is beginning to shake – and so is the earth, literally. We can no longer remain within the old narratives. We are in need of new worldviews, both as individuals as well as within our communities and societies. What we now need is genuine and sincere far-reaching vision. And in our mainstream cultures we are also lacking hope and trust, especially in our socio-political systems. What is now essential is hope and trust in humanity, and in the richness and resilience of the human spirit. We are on the cusp of a different world coming into being, and at its centre shall be the human heart and soul. There can be no genuine, lasting future if it is based solely on the exterior life – it must be driven by the values that come from the interior of the human being.

To be prepared for the future world that is now emerging before us we must adapt our thinking and our consciousness to all possibilities. What we first need is a genuine change of mind:

God decided to come down to Earth for a quick look at how creation was coming along.

God approached Earth and happened to look at a big tree full of howling monkeys. As God looked down, one of the monkeys happened to look up and saw God.

The monkey became excited and started to shout: ‘I see God…..I see God!’

None of the other monkeys paid any attention. Some thought the monkey was crazy or perhaps just a religious fanatic. They went on about their daily lives of collecting food, taking care of their young, fighting with each other, etc., etc. Not getting any attention, our monkey decided to try to get attention from God, and said:

‘God, Almighty, You are the Beneficent, the Merciful, please help me!’

In an instant, the monkey was transformed into a man living in his own human community. Everything changed, except for one thing: the monkey’s mind. The monkey immediately realized that could be a problem.

‘Well, thank you God, but what about my mind?’

‘That,’ said God, ‘you will have to change yourself.’

As in this story, we have the human form. The next step is for us to assume the responsibility for the correct level of consciousness. It is as simple and as difficult as that.

We have to accept the responsibility for our own choices and actions; and also, how we choose to respond to events. Everything begins and ends with ourselves, and anything other than this is an excuse, no matter how plausible it may seem to us. As creative, imaginative beings we invent and innovate. At the same time, we are masters at inventing our own false stories and imaginings that self-deceive. In this regard we must choose carefully where we wish to put our attention, time, and efforts. After all, when we visit a beautiful garden do we choose to sit by the roses and savour their sweet smell, or to sit amidst the weeds that prick us? It is important to gift ourselves moments of joy, for joy is an infectious energy – and it shares easily too.

It is up to us to choose those moments, events, and circumstances to engrave upon our memories and heart. It is also about choosing what things to forget. Most of the things we encounter or accumulate we would be best to give up, or give away. We should only keep the few, thus ensuring the quality and integrity of those things we keep close to us. Here is another tale:

An Arabian legend tells of two friends who were travelling through the desert and at one point they fell into disagreement about the trip whereby one of the friends slaps the other across the face.

The friend who had been slapped said nothing, only wrote in the sand: ‘Today my best friend slapped me in the face.’

Both friends continued on their journey and eventually arrived at an oasis where there were baths to refresh themselves. The friend who had been slapped jumped into the large baths yet soon found himself starting to drown. The other friend immediately jumped in after him and saved him. After recovering the first man took a pen and wrote on a stone: ‘Today my best friend saved my life.’

Intrigued, the friend asked: ‘Why is it that after I hurt you, you wrote in the sand and now after saving you, you write on a stone?

Smiling, the other friend replied: ‘When a good friend offends us, we write in the sand where the wind of forgetfulness and forgiveness will be responsible for clearing it off; on the other hand, when something great happens to us, we burn it into stone in memory of the heart where no wind in the world can erase it.’

We build up and develop our own interior world by all the small things and moments we choose to engrave upon our heart, spirit, and soul. We can choose those things we wish to line our forward path with.

Choosing Our Path

We should not be afraid to talk about things of the spirit – to be present with spirit and to live with it in our everyday moments. As Bob Dylan says, those who are not busy being born are busy dying. We are representatives of the spirit, and so should seek to be present to this, without the urge for external showing-off. There is no need for acting weird or strange; to wear odd clothes or follow customs antagonistic to the culture in which we are living. We may think and feel differently, and have experiences that are beyond the accepted, normal ken. Yet to revert to odd external behavior only shows that we are unable to internalize and stabilize these experiences and energies. To all purposes, there is nothing wrong in appearing normal to the outside world. To engage with the spirit, we may have to first learn how to be still, without being bored. There are already enough active distractions in the world as it is – why add more?

It is a normal request to ask for ‘practical things.’ People want to find activities, acts, exercises, and rituals to help them along their own path of development. And the world offers many of these things, in varying degrees of genuineness, sincerity, and effectiveness. Yet sometimes being given an action to attend to belittles the process of the initial search. For me personally, I am unable to give specific remedies for the search for meaning, other than to say that a person must first experience what this longing, this need, feels like. We are catalysts for our own search for meaning, and each path is walked differently. To begin with, we must learn how to articulate this need. This will then begin the course of one’s life that will forever alter what comes after. We are compelled to trust our instincts, our intuition, and to take the appropriate response. We are not here in this life to live like ghosts amongst the phantasms of the world. We always have an internal choice, and this should not force us to surrender into the abyss of mass insanity. As the story goes,

There was once a wise and powerful king who ruled in a remote city of a far kingdom. And the king was feared for both his might and his love of wisdom. At the heart of the city was a well whose water was cool and crystalline, and all the inhabitants drank from this well, even the king and his courtiers, because there was no other well in the city. One night, while everyone was asleep, a witch entered the city and poured seven drops of a strange liquid into the well, and said:

‘From now on, anyone who drinks this water will go crazy.’

The next morning all the inhabitants drank the water from the well, except the king and his lord chamberlain, and very soon everyone went mad, as the witch had foretold. During that day, all people went through the narrow streets and public places whispering to each other:
‘The king is mad. Our king and his lord chamberlain have lost their reason. Naturally, we cannot be ruled by a mad king. We must dethrone him!’

That night, the king ordered a golden cup of water from the well to be brought to him. And when they brought the cup the king and his lord chamberlain drank heavily from it. Soon after that there was great rejoicing in that distant city of a far kingdom because the king and his lord chamberlain had regained their reason.

We must be fearless in committing to the inner path we have chosen, so long as we harm no other. The genuine inner path is a subtle one. At times it can seem as if nothing is happening – as if we are going nowhere. Perhaps the path itself is a search for no-place and no-where. And yet we can rest assured that the inner path is active in each moment, in all times. And the search for this can bring meaning to us as we engage with the modern world. Amidst the distractions and entertainments on offer it is possible to remain focused with our own internal meaningful enjoyment. And this inner joy brings with it its own sacred moments.

It will do us good to remember that life lies beyond reason, and is a sacred thing. And we should allow this sacred presence into our lives, with joy, respect, and even a little humour. After all, just a little bit of joy, respect, and humour can go a long, long way – and we have far to travel.

References:

[1] See The Phoenix Generation: A New Era of Connection, Compassion & Consciousness

Writing Nameless Things: An Interview with Ursula K. Le Guin

Posted on January 26, 2018 by Reid Mukai

Photo by Motoya Nakamura/The Oregonian

(Editor’s note: in light of the recent passing of Ursula K. Le Guin we should appreciate even more the wisdom and insight communicated through her novels as well as in this article from last November, one of Le Guin’s last published in-depth interviews.)

David Streitfeld interviews Ursula K. Le Guin

Source: Los Angeles Review of Books

GREAT HONORS ARE flowing to Ursula K. Le Guin. Last year, the Library of America began a publishing program devoted to her work, a rare achievement for a living writer. The second and third volumes, containing much of her classic early SF, are now out. Her collected shorter fiction has been published in two volumes by Saga Press. In 2014, she received the National Book Foundation Medal for Distinguished Contribution to American Letters. This year, once again, she was on the betting list for the Nobel Prize in Literature. Le Guin lives quietly in Portland, Oregon, with her husband of many decades, Charles.

DAVID STREITFELD: How’s your health?

URSULA K. LE GUIN: Okay.

How’s your mood?

Okay. [Laughs.] One slows down increasingly in one’s upper 80s, believe me. I’ve dropped most of my public obligations. I say, “No, thank you,” a lot. It’s too bad. I love reading at Powell’s Books. I’m a ham. Their audiences are great. But it is just physically impossible.

Much of the work in these two new Library of America volumes was done in a short span of time — a few years during the late 1960s and early ’70s. You were on fire, writing The Left Hand of Darkness (1969) and The Dispossessed (1974) practically back to back. That was a period when you also wrote the first Earthsea novels.

I worked just as hard before that and just as hard after. The work of that period isn’t all my significant work. There’s pretty good stuff after.

You were also raising three young children.

I had a child under age five for seven or eight years. Number three came along slightly unexpectedly, about the time number two was beginning to go off to kindergarten. I could not possibly have done it if Charles had not been a full-time parent. Over and over I’ve said it — two people can do three jobs but one person cannot do two. Well, sometimes they do, but it’s a killer.

How did you pace yourself?

I was very careful in those years not to work to a deadline. I never promised a book — ever. I left myself what leeway I could in what I did when. My actual time to work on my writing was going to be limited to what was left after the needs of my kids. I don’t want to be pollyannish, but the fact is both jobs were very rewarding. They were immediately rewarding. I enjoy writing and I enjoyed the kids.

I remember you once said that having kids doesn’t make the writing easier but it makes it better. Still, it took a lot of juggling.

When I discovered I was pregnant the third time, I went through a bad patch. How are we going to do this whole thing all over again? Pregnancy can be pretty devouring. But it was an easy pregnancy, a great baby, and we were really glad we did. There was all this vitality in the house.

It was clearly a time of great fecundity in all sorts of ways.

Apparently I could do it on both fronts. I was healthy and the kids were healthy. That makes such a difference. But it all didn’t seem remarkable. I was of a generation when women were expected to have kids.

When did you write?

After the kids were put to bed, or left in their bed with a book. My kids went to bed much earlier than most kids do now. I was appalled to learn my grandchildren were staying up to 11:00. That would have driven me up the wall. We kept old-fashioned hours — 8:00 p.m., 9:00 p.m. I would go up to the attic, and work 9:00 to midnight. If I was tired, it was a little tough. But I was kind of gung-ho to do it. I like to write. It’s exciting, something I’m really happy doing.

Does being in the Library of America make you feel you’ve joined the immortals? You’re now up there with all the greats — Twain, Poe, Wharton.

I grew up with a set of Mark Twain in the house. Collections of authors’ work were not such a big deal. And my agent was hesitant about the contract, since the pay upfront was less than she’s used to settling for. She’s a good agent. Her job is to make money. What I did not realize is that being published in the Library of America is a real and enduring honor. Especially while you’re still alive. Philip Roth and I make a peculiar but exclusive club.

The first book of yours in the Library of America came out last year. It was called “The Complete Orsinia,” and had some of your less famous work.

I bullied Library of America into doing it first. I didn’t realize I was bullying them, but I was. They were very good-natured about it.

Malafrena (1979), the novel that is the volume’s centerpiece, takes place during a failed revolution in the early 19th century in an imaginary European country somewhere near Hungary.

It’s one of my works that is neither fantasy nor science fiction. So what do you call it? It’s not alternative history because it’s fully connected to real European history. There is no name for it. That’s my problem, I do nameless things.

It’s been a long journey for some of these books. Fifty years ago, they were originally published as SF paperbacks.

I’m not remotely ashamed of their origins, but I am not captivated by them either the way some people are. Some people are fascinated by the pulps — there’s something remote and glamorous in the whole idea of a 25-cent book. I am in the middle of rereading Michael Chabon’s The Amazing Adventures of Kavalier & Clay. Michael is enthralled by the whole comic book thing. That is perfectly understandable and I enjoy his fascination, but my mind doesn’t work that way. I am into content. Presentation is something that just has to be there.

Fifty years ago, science fiction and fantasy were marginal genres. They weren’t respectable. In 1974, you gave a talk entitled “Why Are Americans Afraid of Dragons?”

There’s a tendency in American culture to leave the imagination to kids — they’ll grow out of it and grow up to be good businessmen or politicians.

Hasn’t that changed? We seem inundated with fantasy now.

But much of it is derivative; you can a mash lot of orcs and unicorns and intergalactic wars together without actually imagining anything. One of the troubles with our culture is we do not respect and train the imagination. It needs exercise. It needs practice. You can’t tell a story unless you’ve listened to a lot of stories and then learned how to do it.

You’ve been concerned recently about some of the downsides of the imagination.

I feel fine as far as literature is concerned. The place where the unbridled imagination worries me is when it becomes part of nonfiction — where you’re allowed to lie in a memoir. You’re encouraged to follow the “truth” instead of the facts. I’m not a curmudgeon, I’m just a scientist’s daughter. I really like facts. I have a huge respect for them. But there’s an indifference toward factuality that is encouraged in a lot of nonfiction. It worries me for instance when writers put living people into a novel, or even rather recently dead people. There’s a kind of insolence, a kind of colonialization of that person by the author. Is that right? Is that fair? And then, when we get these biographers where they are sort of making it up as they go along, I don’t want to read that. I find myself asking, what is it, a novel, a biography?

How do you feel about ebooks these days?

When I started writing about ebooks and print books, a lot of people were shouting, “The book is dead, the book is dead, it’s all going to be electronic.” I got tired of it. What I was trying to say is that now we have two ways of publishing, and we’re going to use them both. We had one, now we have two. How can that be bad? Creatures live longer if they can do things in different ways. I think I’ve been fairly consistent on that. But the tone of my voice might have changed. I was going against a trendy notion. There’s this joke I heard. You know what Gutenberg’s second book was, after the Bible? It was a book about how the book was dead.

You’re now a member of the American Academy of Arts and Letters.

I almost wasn’t. It’s so embarrassing. Either the letter got lost in the mail or I tossed it thinking it was junk, but in either case I never got the invitation. They waited and waited and waited and finally got in touch with my agent, who immediately got in touch with me. I wrote them and said, “I wasn’t pulling a Dylan.” But they must have wondered.

It’s another honor, a significant one. What does it mean to you?

To paraphrase Mary Godwin’s line about the vindication of the rights of women, it’s a vindication of the rights of science fiction. To have my career recognized on this level makes it a lot harder for the diehards and holdouts to say, “Genre fiction isn’t literature.”

Do they still say that?

You’d be surprised.

You once clarified your political stance by saying, “I am not a progressive. I think the idea of progress an invidious and generally harmful mistake. I am interested in change, which is an entirely different matter.” Why is the idea of progress harmful? Surely in the great sweep of time, there has been progress on social issues because people have an idea or even an ideal of it.

I didn’t say progress was harmful, I said the idea of progress was generally harmful. I was thinking more as a Darwinist than in terms of social issues. I was thinking about the idea of evolution as an ascending staircase with amoebas at the bottom and Man at the top or near the top, maybe with some angels above him. And I was thinking of the idea of history as ascending infallibly to the better — which, it seems to me, is how the 19th and 20th centuries tended to use the word “progress.” We leave behind us the Dark Ages of ignorance, the primitive ages without steam engines, without airplanes/nuclear power/computers/whatever is next. Progress discards the old, leads ever to the new, the better, the faster, the bigger, et cetera. You see my problem with it? It just isn’t true.

How does evolution fit in?

Evolution is a wonderful process of change — of differentiation and diversification and complication, endless and splendid; but I can’t say that any one of its products is “better than” or “superior to” any other in general terms. Only in specific ways. Rats are more intelligent and more adaptable than koala bears, and those two superiorities will keep rats going while the koalas die out. On the other hand, if there were nothing around to eat but eucalyptus, the rats would be gone in no time and the koalas would thrive. Humans can do all kinds of stuff bacteria can’t do, but if I had to bet on really long-term global survival, my money would go to the bacteria.

In your 2014 acceptance speech for the National Book Foundation medal, you said, “Hard times are coming.”

I certainly didn’t foresee Donald Trump. I was talking about longer-term hard times than that. For 30 years I’ve been saying, we are making the world uninhabitable, for God’s sake. For 30 years!

And then, right after the election, you came up with a new model of resistance that elevates not the warrior but water: “The flow of a river is a model for me of courage that can keep me going — carry me through the bad places, the bad times. A courage that is compliant by choice and uses force only when compelled.”

It’s rooted firmly in Lao Tzu and the Tao Te Ching. He goes very deep in me, back to my teenage years.

Is this a notion that comes out of an earlier work?

Most of my real work was fictional, where you don’t express things like that directly. You build it in. Like in my novel The Lathe of Heaven (1971). George, the hero, is kind of watery. He goes with the flow, as they used to say. I was dubious about publishing that piece about water as a blog entry. It was so direct, and sounded like I was trying to be some sort of guru.

You are direct.

I like to hide it in fiction when I can. But I hardly ever write fiction anymore.

For a year or two, you thought you never would again.

But then I suddenly went and wrote a little story called “Calx” for Catamaran, and then in September a long story called “Pity and Shame.” I should have remembered what all good SF writers know: prediction is not our game.

Are you getting weary of being honored and lionized?

Always remember, you’re talking to a woman. And for a woman, any literary award, honors, notice of any sort has been an uphill climb. And if she insists upon flouting convention and writing SF and fantasy and indescribable stuff, it’s even harder.

And now?

I don’t think the rewards have been overdone. I think I’ve earned them. They are welcome and useful to me because they shore up my self-esteem, which wobbles as you get old and can’t do what you used to do.

America’s Painful Self-delusion

Posted on January 19, 2018 by Reid Mukai

By Allen Marshall

Source: Information Clearing House

America is the only nation brought forth by a set of beliefs, and those beliefs, captured so eloquently in our founding documents, are some of the most powerful and inspiring ever conceived. We consider this to be the land of the free, where the individual is supreme and nothing prevents us from going as far as our talents can take us. That image of America – that “brand” – is incredibly strong.

However, there’s a very large gap between that long-held image and the reality of America today. What was once a government built for the people is now a government run for the rich and powerful, one that throws the people under the bus whenever their interests differ from those of the corporate and political leaders who run the show.

And living in one world (the corrupt) while stubbornly believing you live in another (the ideal), despite mounds of evidence, causes a distinct kind of stress, often called cognitive dissonance.

Psychologists suggest that when people are in a state of cognitive dissonance, they’ll search for a way to resolve it, either by rejecting one view or the other as either wrong or unimportant. If you’re a smoker looking at the link between smoking and cancer, for example, you’ll either quit smoking or decide that the research is biased, wrong, or doesn’t apply (in other words, that you’re smart enough to quit before the long-term damage is done).

But what happens if you can’t resolve the two?

For most of us Americans, resolving our cognitive dissonance would mean either accepting that we’re impotent and living futile (and feudal) lives, or rejecting our lifestyles and actively fighting the rot in the system. If we’re not willing to do either of those, the dissonance stays – and eats at us.

People carrying this kind of ongoing, underlying stress find ways of coping with it; in America we’re doing it with self-medication, compulsive behaviors and distractions. Consider the following examples of the way we cope with the ever-present stress in our lives:

Drugs – Our country is awash in drugs, both legal and illegal, that keep us numb. In 2014, there were 245 million prescriptions filled for opioid pain relievers. The number of deaths from drug overdoses has risen from around 30,000 in 2005 to 64,000 in 2016. And communities across the country are being devastated by the opioid epidemic, as explained in this in-depth reporting by Cincinnati.com.
Drinking – People don’t only use drugs to self-medicate; drinking does the trick as well, and we’re doing a lot more of it than we used to. According to a new study in JAMA Psychiatry, overall drinking in the US increased by 11% between 2002-13, while high-risk and problem drinking rose even higher: high-risk drinking rose by 29.9%, while problem drinking rose by 50%.
Mental Illness – In 2015, 17.9% of adults held a diagnosis for a mental disorder, while a 2010 study found that 46.3% of children ages 13-18 had a mental disorder at some point in their young lives, and the majority of those adults and children are given prescriptions. This includes a dramatic increase in ADHD diagnoses for children: According to SharpBrains, “Among children aged 5 to 18, between 1991-92 and 2008-09, rates of ADHD diagnosis increased nearly 4-fold among boys – from 39.5 to 144.6 per 1000 – and nearly 6-fold for girls – from 12.3 and 68.5 per 1000 visits.”
Obesity – If drinking and drugs aren’t your thing – or even if they are – more of us are coping with stress by overeating, and it’s showing up on our waistlines. From 1990 to 2016, the average percentage of obese adults increased from 11.1% to 29.8%; when you add in the number of people who are overweight but not obese, it rises to more than two in three adults.
Sleeping problems – Sleep has a significant impact on our physical and mental health, and in America we’re not getting enough of it: The CDC states that 50-70 million American adults have a sleep or wakefulness disorder.
Media Usage – Is there any better distraction from life’s problems than media? We certainly spend a lot of our time being passively entertained: In 2016, Americans consumed an average of 10 hours of media per day, compared with 7.5 hours per day globally. Nielson reports that lower income adults spend much more time with media than do affluent adults, with adults in households with include under $25,000 watching 211 hours/month of television, versus 113 hours/month for adults in households earning $75,000 or more. (The trend is similar across other media as well.)
The Disease of Debt – According to the New York Fed, household debt reached a new peak in the third quarter of 2017, at $12.8 trillion. Part of our debt problem comes from the compulsive shopping we do as a distraction; the other results from denying the reality that our wages aren’t keeping up with the increase in the cost of living, meaning that we use debt to plug the gap rather than reducing our living standards to align with our reality.

We’re collectively doing so much damage to ourselves, solely to protect our psyches from the reality that the America that used to be is no longer the America we have. And who does that help? As you can see from the points above, it doesn’t help us: Instead, it helps the rich and powerful who are subverting the system. They’re corrupting everything this country once was, and by willfully refusing to acknowledge that reality, we’re inadvertently helping them to do it.

The best thing we can do – for our mental and physical health, as well as for our country – is to open our eyes to what America has become, not what we wish it still was. It’s time to face reality and take action.

	Tina Marie (Ms. Cat) on Saturday Matinee: Sane Ma…
	Reid Mukai on Saturday Matinee: Sane Ma…
	Tina Marie (Ms. Cat) on Saturday Matinee: Sane Ma…
	Kenneth T. on Saturday Matinee: The Monkees…
	Lara/Trace on Two for Tuesday

After the Crash

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

Category Archives: Sociology

Junk Planet: Is Earth the Largest Garbage Dump in the Universe?

The Fear Driving US Nuclear Strategy

Sacred Agency

Writing Nameless Things: An Interview with Ursula K. Le Guin