Wasted lives: The worldwide tragedy of youth suicide

Posted on January 17, 2018 by Reid Mukai

Principles of goodness together with the golden seed of social justice – sharing – need to be the guiding ideals of a radically redesigned socio-economic paradigm.

By Graham Peebles

The pressures of modern life are colossal; for young people – those under 25 years of age – they are perhaps greater than at any other time. Competition in virtually every aspect of contemporary life, a culture obsessed with image and material success, and the ever-increasing cost of living are creating a cocktail of anxiety and self-doubt that drives some people to take their own lives and many more to self-abuse of one kind or another.

Amongst this age group today, suicide constitutes the second highest cause of death after road/traffic accidents, and is the most common cause of death in female adolescents aged 15–19 years. This fact is an appalling reflection on our society and the materialistic values driven into the minds of children throughout the world.

The World Health Organization (WHO) estimates that in total “close to 800,000 people die due to suicide every year, which is one person every 40 seconds. Many more attempt suicide,” and those who have attempted suicide are the ones at greatest risk of trying again. Whilst these figures are startling, WHO acknowledges that suicide is widely under-reported. In some countries (throughout Sub-Saharan Africa, for example) where stigma still attaches to suicide, it is not always recorded as the cause of death when in fact it should be, meaning the overall suicide figures are without doubt a great deal higher.

Unless there is fundamental change in the underlying factors that cause suicide, the WHO forecasts that by 2020 – a mere three years away, someone, somewhere will take their own life every 20 seconds. This worldwide issue, WHO states, is increasing year on year; it is a symptom of a certain approach to living – a divisive approach that believes humanity is inherently greedy and selfish and has both created, and is perpetuated by, an unjust socio-economic system which is at the root of many of our problems.

Sliding into despair

Suicide is a global matter and is something that can no longer be dismissed, nor its societal causes ignored. It is the final act in a painful journey of anguish; it signifies a desperate attempt by the victim to be free of the pain they feel, and which, to them, is no longer bearable. It is an attempt to escape inner conflict and emotional agony, persecution or intimidation. It may follow a pattern of self-harm, alcohol or drug abuse, and, is in many cases, but not all, related to depression, which blights the lives of more than 300 million people worldwide, is debilitating and deeply painful. As William Styron states in Darkness Invisible, “The pain of severe depression is quite unimaginable to those who have not suffered it, and it kills in many instances because its anguish can no longer be borne. The prevention of many suicides will continue to be hindered until there is a general awareness of the nature of this pain.”

Any suicide is a tragedy and a source of great sadness, particularly if the victim is a teenager, or someone in there twenties, who had their whole life ahead of them, but for some reason or another could not face it. As with all age groups, mental illness amongst young people is cited as the principle reason for, or an impelling cause of suicide, as well as for people suffering from an untreated illness such as anxiety anorexia or bulimia; alcohol and drug abuse are also regularly mentioned, as well as isolation.

All of these factors are effects, the result of the environment in which people – young and not so young – are living: family life, the immediate society, the broader national and world society. The values and codes of behavior that these encourage, and, flowing from this environment, the manner in which people treat one another together with their prevailing attitudes. It must be here that, setting aside any individual pre-disposition, the underlying causes leading to mental illness or alcohol/drug dependency in the first place are rooted.

Unsurprisingly young people who are unemployed for a long time; who have been subjected to physical or sexual abuse; who come from broken families in which there is continuous anxiety due to job insecurity and low wages are at heightened risk of suicide, as are homeless people, young gay and bi-sexual men and those locked up in prison or young offenders institutions. In addition, WHO states that, “Experiencing conflict, […] loss and a sense of isolation are strongly associated with suicidal behavior.”

Lack of hope is another key factor. Absence of hope leads to despair, and from despair flows all manner of negative thoughts and destructive actions, including suicide. In Japan, where suicide is the leading cause of death among people aged between 15 and 39 (death by suicide in Japan is around twice that of America, France and Canada, and three times that of Germany and the U.K.), the BBC reports that, “young people are killing themselves because they have lost hope and are incapable of seeking help.” Suicides began to increase dramatically in Japan in 1988 after the Asian financial crisis and climbed again after the 2008 worldwide economic crash. Economic insecurity is thought to be the cause, driven by “the practice of employing young people on short-term contracts.”

Hope is extremely important, hope that life will improve, that circumstances will change, that people will be kinder and that life will be gentler. That one’s life has meaning. Interestingly, in the aftermath of Princess Diana’s death in 1997, suicides in Britain increased by almost 20 per cent, and cases of self-harm rose by 44 per cent. To many people she was a symbol of compassion and warmth in a brittle, hostile world, and somehow engendered hope.

The list of those most vulnerable to suicide is general and no doubt incomplete; suicide is an individual act and flows from specific circumstances and a particular state of mind. Generalizations miss the subtleties of each desperate cry. Some suicides are spontaneous acts, spur of the moment decisions (as is often the case in Asian countries, where poison is the most common method of suicide), others may be drawn out over years, in the case of the alcoholic for example, punctuated perhaps by times of relief and optimism, only to collapse under the weight of life’s intense demands once more.

It is these constant pressures that are often the principle causes of the slide into despair and the desire to escape the agony of daily life. They are all pervasive, hard to resist, impossible, apparently, to escape. Firstly, we are all faced with the practical demands of earning a living, paying the rent or mortgage, buying food, and covering the energy bills etc. Secondly, there are the more subtle pressures, closely related to our ability to meet the practical demands of the day: the pressure to succeed, to make something of one’s life, to be strong – particularly of you’re a young man, to be sexually active, to be popular, to know what you want and have the strength to get it; to have the confidence to dream and the determination to fulfill your dreams. And if you don’t know what you want, if you don’t have ‘dreams’ in a world of dreamers, this is seen as weakness, which will inevitably result in ‘failure’. And by failure, is meant material inadequacy as well as unfulfilled potential and perhaps loneliness, because who would want to be with a ‘failure’?

These and other expectations and pressures constitute the relentless demands faced by us all, practical and psychological, and our ability to meet them colours the way we see ourselves and determines, to a degree, how others see us. The images of what we should be, how we should behave, what we should think and aspire too, the values we should adopt and the belief system we should accept are thrust into the minds of everyone from birth. They are narrow, inhibiting, prescribed and deeply unhealthy.

The principle tool of this process of psychological and sociological conditioning is the media, as well as parents and peers, all of whom have themselves fallen foul of the same methodology, and education.

Beyond reward and punishment

Step outside the so-called norm, stand out as someone different, and risk being persecuted, bullied and socially excluded. The notion of individuality has been outwardly championed but systematically and institutionally denied. Our education systems are commonly built on two interconnected foundations – conformity and competition – and reinforced through methods, subtle and crude, of reward and punishment. All of which stifles true individuality, which needs a quiet, loving space, free from judgment in which to flower. For the most sensitive, vulnerable and uncertain, the pressure to conform, to compete and succeed, is often too much to bear. Depression, self-doubt, anxiety, self-harm, addiction and, for some, suicide, are the dire consequences.

There are many initiatives aimed at preventing suicide amongst young people – alcohol/drug services, mental health treatment, reducing access to the means of suicide – and these are of tremendous value. However if the trend of increased suicides among young people is to be reversed it is necessary to dramatically reduce the pressures on them and inculcate altogether more inclusive values. This means changing the environments in which life is lived, most notably the socio-economic environment that infects all areas of society. Worldwide, life is dominated by the neoliberal economic system, an extreme form of capitalism that has infiltrated every area of life. Under this decrepit unjust model everything is classed as a commodity, everyone as a consumer, inequality guaranteed with wealth and power concentrated in the hands of a tiny percentage of the population – 1% of 1%, or less in fact. All facets of life have become commercialized, from health care to the supply of water and electricity, and the schooling of our children. The educational environment has become poisoned by the divisive values of the market place, with competition at the forefront, and competition has no place in schools and universities, except perhaps on the sports field: streaming and selection should be vetoed totally and testing, until final exams (that should be coursework based), scrapped.

All that divides within our societies should be called out and rejected, cooperation inculcated instead of competition in every area of human endeavor, including crucially the political-economic sphere; tolerance encouraged, unity built in all areas of society, local, national and global. These principles of goodness together with the golden seed of social justice – sharing – need to be the guiding ideals of a radically redesigned socio-economic paradigm, one that meets the needs of all to live dignified, fulfilled lives, promotes compassion, and, dare I say, cultivates love. Only then, will the fundamental causes of suicide, amongst young people in particular, but men and women of all ages, be eradicated.

The Cost of Resistance

Posted on January 14, 2018 by Reid Mukai

(Museum of the Revolution, León, Nicaragua)

By Chris Hedges

Source: TruthDig

Resistance entails suffering. It requires self-sacrifice. It accepts that we may be destroyed. It is not rational. It is not about the pursuit of happiness. It is about the pursuit of freedom. Resistance accepts that even if we fail, there is an inner freedom that comes with defiance, and perhaps this is the only freedom, and true happiness, we will ever know. To resist evil is the highest achievement of human life. It is the supreme act of love. It is to carry the cross, as the theologian James Cone reminds us, and to be acutely aware that what we are carrying is also what we will die upon.

Most of those who resist—Sitting Bull, Emma Goldman, Malcolm X and Martin Luther King Jr.—are defeated, at least in the cold calculation of the powerful. The final, and perhaps most important quality of resistance, as Cone writes, is that it “inverts the world’s value system.” Hope rises up out of defeat. Those who resist stand, regardless of the cost, with the crucified. This is their magnificence and their power.

The seductive inducements to conformity—money, fame, prizes, generous grants, huge book contracts, hefty lecture fees, important academic and political positions and a public platform—are scorned by those who resist. The rebel does not define success the way the elites define success. Those who resist refuse to kneel before the idols of mass culture and the power elites. They are not trying to get rich. They do not want to be part of the inner circle of the powerful. They accept that when you stand with the oppressed you get treated like the oppressed.

The inversion of the world’s value system makes freedom possible. Those who resist are free not because they have attained many things or high positions, but because they have so few needs. They sever the shackles used to keep most people enslaved. And this is why the elites fear them. The elites can crush them physically, but they cannot buy them off.

The power elites attempt to discredit those who resist. They force them to struggle to make an income. They push them to the margins of society. They write them out of the official narrative. They deny them the symbols of status. They use the compliant liberal class to paint them as unreasonable and utopian.

Resistance is not, fundamentally, political. It is cultural. It is about finding meaning and expression in the transcendent and the incongruities of life. Music, poetry, theater and art sustain resistance by giving expression to the nobility of rebellion against the overwhelming forces, what the ancient Greeks called fortuna, which can never ultimately be overcome. Art celebrates the freedom and dignity of those who defy malignant evil. Victory is not inevitable, or at least not victory as defined by the powerful. Yet in every act of rebellion we are free. It was the raw honesty of the blues, spirituals and work chants that made it possible for African-Americans to endure.

Power is a poison. It does not matter who wields it. The rebel, for this reason, is an eternal heretic. He or she will never fit into any system. The rebel stands with the powerless. There will always be powerless people. There will always be injustice. The rebel will always be an outsider.

Resistance requires eternal vigilance. The moment the powerful are no longer frightened, the moment the glare of the people is diverted and movements let down their guard, the moment the ruling elites are able to use propaganda and censorship to hide their aims, the gains made by resisters roll backward. We have been steadily stripped of everything that organized working men and women—who rose up in defiance and were purged, demonized and killed by the capitalist elites—achieved with the New Deal. The victories of African-Americans, who paid with their bodies and blood in making possible the Great Society and ending legal segregation, also have been reversed.

The corporate state makes no pretense of addressing social inequality or white supremacy. It practices only the politics of vengeance. It uses coercion, fear, violence, police terror and mass incarceration as social control. Our cells of resistance have to be rebuilt from scratch.

The corporate state, however, is in trouble. It has no credibility. All the promises of the “free market,” globalization and trickle-down economics have been exposed as a lie, an empty ideology used to satiate greed. The elites have no counterargument to their anti-capitalist and anti-imperialist critics. The attempt to blame the electoral insurgencies in the United States’ two ruling political parties on Russian interference, rather than massive social inequality—the worst in the industrialized world—is a desperate ploy. The courtiers in the corporate press are working feverishly, day and night, to distract us from reality. The moment the elites are forced to acknowledge social inequality as the root of our discontent is the moment they are forced to acknowledge their role in orchestrating this inequality. This terrifies them.

The U.S. government, subservient to corporate power, has become a burlesque. The last vestiges of the rule of law are evaporating. The kleptocrats are pillaging and looting like barbarian hordes. Programs instituted to protect the common good—public education, welfare and environmental regulations—are being dismantled. The bloated military, sucking the marrow out of the nation, is unassailable. Poverty is a nightmare for half the population. Poor people of color are gunned down with impunity in the streets. Our prison system, the world’s largest, is filled with the destitute. And presiding over the chaos and the dysfunction is a political P.T. Barnum, a president who, while we are being fleeced, offers up one bizarre distraction after another, much like Barnum’s Feejee mermaid—the head and torso of a monkey sewed to the back half of a fish.

There is no shortage of artists, intellectuals and writers, from Martin Buber and George Orwell to James Baldwin, who warned us that this dystopian era was fast approaching. But in our Disneyfied world of intoxicating and endless images, cult of the self and willful illiteracy, we did not listen. We will pay for our negligence.

Søren Kierkegaard argued that it was the separation of intellect from emotion, from empathy, that doomed Western civilization. The “soul” has no role in a technocratic society. The communal has been shattered. The concept of the common good has been obliterated. Greed is celebrated. The individual is a god. The celluloid image is reality. The artistic and intellectual forces that make transcendence and the communal possible are belittled or ignored. The basest lusts are celebrated as forms of identity and self-expression. Progress is defined exclusively by technological and material advancement. This creates a collective despair and anxiety that feeds and is fed by glitter, noise and false promises of consumer-culture idols. The despair grows ever-worse, but we never acknowledge our existential dread. As Kierkegaard understood, “the specific character of despair is precisely this: it is unaware of being despair.”

Those who resist are relentlessly self-critical. They ask the hard questions that mass culture, which promises an unachievable eternal youth, fame and financial success, deflects us from asking. What does it mean to be born? What does it mean to live? What does it mean to die? How do we live a life of meaning? What is justice? What is truth? What is beauty? What does our past say about our present? How do we defy radical evil?

We are in the grip of what Kierkegaard called “sickness unto death”—the numbing of the soul by despair that leads to moral and physical debasement. Those who are ruled by rational abstractions and an aloof intellectualism, Kierkegaard argued, are as depraved as those who succumb to hedonism, cravings for power, violence and predatory sexuality. We achieve salvation when we accept the impediments of the body and the soul, the limitations of being human, yet despite these limitations seek to do good. This burning honesty, which means we always exist on the cusp of despair, leaves us, in Kierkegaard’s words, in “fear and trembling.” We struggle not to be brutes while acknowledging we can never be angels. We must act and then ask for forgiveness. We must be able to see our own face in the face of the oppressor.

The theologian Paul Tillich did not use the word “sin” to mean an act of immorality. He, like Kierkegaard, defined sin as estrangement. For Tillich, it was our deepest existential dilemma. Sin was our separation from the forces that give us ultimate meaning and purpose in life. This separation fosters the alienation, anxiety, meaninglessness and despair that are preyed upon by mass culture. As long as we fold ourselves inward, embrace a perverted hyper-individualism that is defined by selfishness and narcissism, we will never overcome this estrangement. We will be separated from ourselves, from others and from the sacred.

Resistance is not only about battling the forces of darkness. It is about becoming a whole and complete human being. It is about overcoming estrangement. It is about the capacity to love. It is about honoring the sacred. It is about dignity. It is about sacrifice. It is about courage. It is about being free. Resistance is the pinnacle of human existence.

Reviving the Spirit of Existential Rebellion in a World of Propaganda, Lies, and Self Deception

Posted on December 31, 2017 by Reid Mukai

By Edward Curtin

Source: Dissident Voice

Search for nothing anymore, nothing except truth.
Be very still and try to get at the truth.
And the first question to ask yourself is:
How great a liar am I?
— D. H. Lawrence, Search For Truth

Like existential freedom, honesty and truth-seeking demand a perpetually renewed commitment. No one ever fully arrives, and all of us are blown off course on the journey. Even when we think we have reached our destination, we are often startled by the enigma of arrival, and must set sail again. We are all in the same boat. The search for truth is a process, an experiment, an essay – a trying without end.

Yet surely it is not an exaggeration to say that most people are liars and self-deceivers. Honesty, while touted as a virtue, is practiced far less than it is praised. There is almost nothing that people are less honest about than their attitudes toward honesty. Few think of themselves as dishonest, and even to hint that someone is so is received as a great insult that usually elicits an angry response. So most people follow the advice of the character Jean-Baptiste Clamence from Albert Camus’ The Fall: “Promise to tell the truth and then lie as best you can.” In that way you satisfy your own and others’ secret desires for deception and play-acting, and other people will love you for it.

However, it is widely accepted that political leaders and the mass media lie and dissemble regularly, which, of course, they do. That is their job in an oligarchy. Today we are subjected to almost total, unrelenting media and government propaganda. Depending on their political leanings, people direct their anger toward politicians of parties they oppose and media they believe slant their coverage to favor the opposition. Trump is a liar. No, Obama is a liar. And Hillary Clinton. No, Fox News. Ridiculous! – it’s CNN or NBC. And so on and so forth in this theatre of the absurd that plays out within a megaplex of mainstream media (MSM) propaganda, where there are many shows but one producer, whose overall aim is to engineer the consent of all who enter while setting the different audiences against each other. It is a very successful charade that evokes name-calling from all quarters.

In other words, for many people their opponents lie, as do other people, but not them. This is as true in personal as well as public life. Here the personal and the political converge, despite protestations to the contrary.

Sartre and Bad Faith

Lying and dissembling are ubiquitous. Being lied to by the MSM is mirrored in people’s personal lives. People lie and want to be deceived. They choose to play dumb, to avoid a confrontation with truth. They want to be nice (Latin, nescire, not to know, to be ignorant) and to be liked. They want to tuck themselves into a safe social and cultural framework where they imagine they will be safe. They choose to live in what Jean Paul Sartre called bad faith (mauvaise foi). He put it as follows:

In bad faith it is from myself that I am hiding the truth. But with this “lie” to myself, the one to whom the lie is told and the one who lies are one and the same person, which means that I must know in my capacity as deceiver the truth which is hidden from me in my capacity as the one deceived.

Such bad faith allows people to fabricate a second act of bad faith: that they are not responsible for their ignorance of the truths behind the government’s and corporate media’s lies and propaganda, even as the shades of the prison house ominously close around us and the world edges toward global death that could arrive in an instant with nuclear war or limp along for years of increasing suffering.

Those of us who write about the U.S.-led demented wars and provocations around the world and the complementary death of democracy at home are constantly flabbergasted and discouraged by the willed ignorance of so many Americans. For while the mainstream media does the bidding of the power elite, there is ample alternative news and analyses available on the internet from fine journalists and writers committed to truth, not propaganda. There is actually far too much truth available, which poses another problem. But it doesn’t take a genius to learn how to research important issues and to learn how to distinguish between bogus and genuine information. It takes a bit of effort, and, more importantly, the desire to compare multiple, opposing viewpoints and untangle the webs the Web weaves. We are awash in information (and disinformation) and both good and bad reporting, but it is still available to the caring inquirer.

The problem is the will to know. But why, why the refusal to investigate and question; why the indifference? Stupidity? Okay, there is that. Ignorance? That too. Willful ignorance, ditto. Laziness, indeed. Careerism and ideology? For certain. Upton Sinclair put it mildly when he said, “It is difficult to get a man to understand something, when his salary depends on not understanding it.” Difficult? No, it’s almost impossible.

But then there are many very intelligent people who have nothing to lose and yet adamantly refuse to entertain alternative possibilities to the reigning orthodoxies that have them in their grip.

As do many others, I know many such people who will yes me to death and then never fully research issues. They will remain in limbo or else wink to themselves that what may be true couldn’t be true. They close down. This is a great dilemma and frustration faced by those who seek to convince people to take an active part in understanding what is really going on in the world today, especially as the United States wages war across the globe, threatens Russia and China, among others, as it expands and modernizes its nuclear weapons capabilities.

Jacques Ellul on Propaganda

The French sociologist, Jacques Ellul, has argued convincingly that modern propaganda in a technological mass society is more complicated than the state and media lying and deceiving the population. He argues that propaganda meets certain needs of modern people and therefore the process of deceit is reciprocal. The modern person feels lost, powerless, and empty. Ellul says, “He realizes that he depends on decisions over which he has no control, and that realization drives him to despair.” But he can’t live in despair; desires that life be meaningful; and wants to feel he lives in a world that makes sense. He wants to participate and have opinions that suggest he grasps the flow of events. He doesn’t so much want information, but value judgments and preconceived positions that provide him with a framework for living. Ellul wrote the following in 1965 in his classic book Propaganda:

The majority prefers expressing stupidities to not expressing any opinion: this gives them the feeling of participation. For they need simple thoughts, elementary explanations, a ‘key’ that will permit them to take a position, and even readymade opinions….The man who keeps himself informed needs a framework….the more complicated the problems are, the more simple the explanations must be; the more fragmented the canvas, the simpler the pattern; the more difficult the question, the more all-embracing the solution; the more menacing the reduction of his own worth, the greater the need for boosting his ego. All this propaganda – and only propaganda – can give him.

Another way of saying this is that people want to be provided with myths to direct them to the “truth.” But such so-called truth has been preconceived within the overarching myth provided by propaganda, and while it satisfies people’s emotional need for coherence, it also allows them to think of themselves as free individuals arriving at their own conclusions, which is a basic function of good propaganda. In today’s mass technological society, it is essential that people be convinced that they are free-thinking individuals acting in good faith. Then they can feel good about themselves as they lie and act in bad faith.

The Spirit of Existential Rebellion

In the wake of World War II and the complete shattering of any illusion about the human capacity for evil, there arose in Western Europe, particularly in France and Germany a “philosophy” called existentialism. More an attitude towards life rather than a formal philosophy, and with its roots going back at least as far as Kierkegaard and Nietzsche in the 19th century, existentialism emphasized individual freedom, authenticity, personal responsibility, and the need to confront the unimaginable horrors of World War II and the absurd situation in which human beings had created nuclear weapons that could obliterate the planet in a flash, as the United States had used to incinerate Hiroshima and Nagasaki. How to respond to the birth of global state nuclear terrorism became a task for the existential imagination.

The traditional belief that an all-powerful God could bring the world to an end had now been replaced by the idolatry of nuclear madmen who had hubristically violated the limits that the Greeks had long ago warned us not to exceed by making themselves into gods. Having unleashed the Furies, these false gods have created a world in which the droning sound of nuclear intercontinental missiles haunts the secret nightmares of the world. We have been living with this unspeakable and unspoken truth for more than seventy years.

Opposition to the nuclear standoff and its accompanying proxy wars has waxed and waned over the years. Dissident minorities and sometimes many millions across the globe have mobilized to oppose not only nuclear weapons but the war makers who have waged continuous wars of aggression throughout the world and have created the national-security warfare state, seemingly intent on world destruction.

However, today the sound of silence fills the empty streets, as passivity has overtaken those who oppose the growing nuclear threat and the ongoing U.S.- led wars throughout the world. The spirit of resistance has gone to sleep. The German writer Karl Kraus understood this in the days of Hitler’s rise during the 1930s when he said, “The real end of the world is the destruction of the spirit; the other kind depends on the insignificant attempt to see whether after such destruction the world can go on.”

We need to somehow resurrect the spirit of resistance that will bring together millions of people across the world who oppose the death dealers. I think it is time to recall the power and possibility implicit in the spirit of existential thought.

The existential emphasis on individual responsibility and authentic truth telling in the works of various writers, including Jean Paul Sartre, Simone de Beauvoir, Gabriel Marcel, and Albert Camus (who didn’t consider himself an existentialist but whose work emphasized many of the same themes), inspired large numbers of people in the late’ 50s into the mid-to-late ’60s, including the international anti-nuclear movement and young American anti-war activists. Contrary to popular understanding, existentialism is not about navel gazing and hopelessness, but is about responding freely and authentically to the situations people find themselves in, which today, is the end- time that is a time when the fate of the world lies in the hands of nuclear madmen.

But by the end of the 1960s this existential spirit of rebellion started to dissipate. Academic gibberish replaced this rebellious spirit with the introduction of ideas, such as post structuralism, leading eventually to postmodernist nonsense that not only refuted the need for personal responsibility, but eliminated the person altogether. By 1999 a leading exponent of postmodern rhetoric, Jean Baudrillard, was dismissing everything the existentialists emphasized. He said, “No one needs this kind of ‘existential garb’ any more. Who cares about freedom, bad faith, and authenticity today?”

If such words were just the ranting of an intellectual lost in a fantasy world of abstractions, that would be one thing. But they are a form of propaganda echoed throughout western societies, particularly the United States, through the repeated emphases over the decades that people are not free but are the products of biological brain processes, etc. Deterministic memes have become dominant in cultural mind control. Such postmodern abstractions have denied everything that makes possible the fight against nuclear annihilation and the warfare states’ domination of western Europe and NATO, led by the United States.

The self is an illusion. Freedom is an illusion. Responsibility is an illusion. Guilt is an illusion. Everything is an illusion. A kaleidoscopic mad world in which no on exists and nothing really matters. This deterministic and nihilistic message has become the main current in western cultural propaganda since the late 1960s and has reached a crescendo in the present day. It is responsible for the growth of passivity and denial that dominates contemporary public consciousness. It underlies the refusal of so many otherwise intelligent people to engage themselves in the search for truth that would lead to their joining forces with others to create a mass anti-war movement.

While many people think of existentialism as only an atheistic approach to existence, this is incorrect. There are atheist and agnostic existentialists, yes, but existentialism’s core emphases have deep roots in the various religious traditions, such as Judaism and Christianity, etc. That is because freedom, authenticity, truth telling, and social responsibility, while often buried within the institutional structures of these faiths, lie at their core. So if we are going to resurrect the spirit of rebellion necessary to transform today’s world, we need to renew the virtues that the existentialists emphasize.

The first step in this process is to ask with D.H.Lawrence the question, “How great a liar am I?”

Anti-war activist and author of the indispensable book JFK and the Unspeakable: Why He Died and Why It Matters, James Douglass, made an intriguing suggestion in another book, Lightning East To West, when he said:

The exact opposite of the H bomb’s destructive purpose, but psychic equivalent of its energy, is the Kingdom of Reality which would be the final victory of Truth in history –a force of truth and love powerful enough to fuse billions of individual psyches into a global realization of essential oneness. There is no reason why the same psyche which, when turned outward, was able to create the condition for a self-acting force of over 100 million degrees of heat, thus realizing an inconceivable thermonuclear fusion, cannot someday turn sufficiently inward to create the condition for an equally inconceivable (but nature balancing) fusion in its own psychic or spiritual reality. An end-time can also be a beginning. Gandhi said: ‘When the practice of the law becomes universal, God will reign on the earth as God does in heaven. Earth and heaven are in us. We know the earth, and we are strangers to the heaven within us.

While Gandhi’s words are couched in religious language, their meaning can resonate with secular-minded people as well. These words speak to the power implicit in the human spirit as a whole. That power begins and builds when people of all persuasions are convinced that they must freely pursue the truth at all costs. As the poet Theodore Roethke wrote, “In a dark time, the eye begins to see.”

In these very dark times – these end- times created by nuclear weapons – seeing the truth is dependent on the will to truth, and the will to truth only arises when people believe they are free to alter the circumstances in which they find themselves. This belief in freedom is at the core of all existential thought and is why we need to resurrect it today.

Jesus Was Born in a Police State

Posted on December 25, 2017 by Reid Mukai

By John W. Whitehead

Source: The Rutherford Institute

“Jesus is too much for us. The church’s later treatment of the gospels is one long effort to rescue Jesus from ‘extremism.’”—author Gary Wills, What Jesus Meant

The Christmas narrative of a baby born in a manger is a familiar one.

The Roman Empire, a police state in its own right, had ordered that a census be conducted. Joseph and his pregnant wife Mary traveled to the little town of Bethlehem so that they could be counted. There being no room for the couple at any of the inns, they stayed in a stable, where Mary gave birth to a baby boy, Jesus.

Unfortunately, Jesus was born into a police state not unlike the growing menace of the American police state. When he grew up, he had powerful, profound things to say—things that would change how we view people, alter government policies and change the world. “Blessed are the merciful,” “Blessed are the peacemakers,” and “Love your enemies” are just a few examples of his most profound and revolutionary teachings.

When confronted by those in authority, Jesus did not shy away from speaking truth to power. Indeed, his teachings undermined the political and religious establishment of his day. It cost him his life. He was eventually crucified as a warning to others not to challenge the powers-that-be.

Yet what if Jesus, the revered preacher, teacher, radical and prophet, had been born 2,000 years later? What if, instead of being born into the Roman police state, he had been born and raised in the American police state?

Consider the following if you will.

Had Jesus been born in the era of the America police state, rather than traveling to Bethlehem for a census, Jesus’ parents would have been mailed a 28-page American Community Survey, a mandatory government questionnaire documenting their habits, household inhabitants, work schedule, how many toilets were in their home, etc. The penalty for not responding to this invasive survey can go as high as $5,000.

Instead of being born in a manger, Jesus might have been born at home. Rather than wise men and shepherds bringing gifts, however, the baby’s parents might have been forced to ward off visits from state social workers intent on prosecuting them for the home birth. One couple in Washington had all three of their children removed after social services objected to the two youngest being birthed in an unassisted home delivery.

Had Jesus been born in a hospital, his blood and DNA would have been taken without his parents’ knowledge or consent and entered into a government biobank. While most states require newborn screening, a growing number are holding onto that genetic material long-term for research, analysis and purposes yet to be disclosed.

Then again, had Jesus’ parents been undocumented immigrants, they and the newborn baby might have been shuffled to a profit-driven, private prison for illegals where they would have been turned into cheap, forced laborers for corporations such as Starbucks, Microsoft, Walmart, and Victoria’s Secret. There’s quite a lot of money to be made from imprisoning immigrants, especially when taxpayers are footing the bill.

From the time he was old enough to attend school, Jesus would have been drilled in lessons of compliance and obedience to government authorities, while learning little about his own rights. Had he been daring enough to speak out against injustice while still in school, he might have found himself tasered or beaten by a school resource officer, or at the very least suspended under a school zero tolerance policy that punishes minor infractions as harshly as more serious offenses.

Had Jesus disappeared for a few hours let alone days as a 12-year-old, his parents would have been handcuffed, arrested and jailed for parental negligence. Parents across the country have been arrested for far less “offenses” such as allowing their children to walk to the park unaccompanied and play in their front yard alone.

Rather than disappearing from the history books from his early teenaged years to adulthood, Jesus’ movements and personal data—including his biometrics—would have been documented, tracked, monitored and filed by governmental agencies and corporations such as Google and Microsoft. Incredibly, 95 percent of school districts share their student records with outside companies that are contracted to manage data, which they then use to market products to us.

From the moment Jesus made contact with an “extremist” such as John the Baptist, he would have been flagged for surveillance because of his association with a prominent activist, peaceful or otherwise. Since 9/11, the FBI has actively carried out surveillance and intelligence-gathering operations on a broad range of activist groups, from animal rights groups to poverty relief, anti-war groups and other such “extremist” organizations.

Jesus’ anti-government views would certainly have resulted in him being labeled a domestic extremist. Law enforcement agencies are being trained to recognize signs of anti-government extremism during interactions with potential extremists who share a “belief in the approaching collapse of government and the economy.”

While traveling from community to community, Jesus might have been reported to government officials as “suspicious” under the Department of Homeland Security’s “See Something, Say Something” programs. Many states, including New York, are providing individuals with phone apps that allow them to take photos of suspicious activity and report them to their state Intelligence Center, where they are reviewed and forwarded to law-enforcement agencies.

Rather than being permitted to live as an itinerant preacher, Jesus might have found himself threatened with arrest for daring to live off the grid or sleeping outside. In fact, the number of cities that have resorted to criminalizing homelessness by enacting bans on camping, sleeping in vehicles, loitering and begging in public has doubled.

Viewed by the government as a dissident and a potential threat to its power, Jesus might have had government spies planted among his followers to monitor his activities, report on his movements, and entrap him into breaking the law. Such Judases today—called informants—often receive hefty paychecks from the government for their treachery.

Had Jesus used the internet to spread his radical message of peace and love, he might have found his blog posts infiltrated by government spies attempting to undermine his integrity, discredit him or plant incriminating information online about him. At the very least, he would have had his website hacked and his email monitored.

Had Jesus attempted to feed large crowds of people, he would have been threatened with arrest for violating various ordinances prohibiting the distribution of food without a permit. Florida officials arrested a 90-year-old man for feeding the homeless on a public beach.

Had Jesus spoken publicly about his 40 days in the desert and his conversations with the devil, he might have been labeled mentally ill and detained in a psych ward against his will for a mandatory involuntary psychiatric hold with no access to family or friends. One Virginia man was arrested, strip searched, handcuffed to a table, diagnosed as having “mental health issues,” and locked up for five days in a mental health facility against his will apparently because of his slurred speech and unsteady gait.

Without a doubt, had Jesus attempted to overturn tables in a Jewish temple and rage against the materialism of religious institutions, he would have been charged with a hate crime. Currently, 45 states and the federal government have hate crime laws on the books.

Had anyone reported Jesus to the police as being potentially dangerous, he might have found himself confronted—and killed—by police officers for whom any perceived act of non-compliance (a twitch, a question, a frown) can result in them shooting first and asking questions later. Daniel Shaver, 26 years old, was crawling on the floor, sobbing and begging for his life, and had just reached down to pull up his shorts when a police officer opened fire on him with an AR-15 rifle. “If you move, we’re going to consider that a threat and we are going to deal with it and you may not survive it,” the cop shouted at Shaver before his partner started shooting.

Rather than having armed guards capture Jesus in a public place, government officials would have ordered that a SWAT team carry out a raid on Jesus and his followers, complete with flash-bang grenades and military equipment. There are upwards of 80,000 such SWAT team raids carried out every year, many on unsuspecting Americans who have no defense against such government invaders, even when such raids are done in error.

Instead of being detained by Roman guards, Jesus might have been made to “disappear” into a secret government detention center where he would have been interrogated, tortured and subjected to all manner of abuses. Chicago police “disappeared” more than 7,000 people into a secret, off-the-books interrogation warehouse at Homan Square.

Charged with treason and labeled a domestic terrorist, Jesus might have been sentenced to a life-term in a private prison where he would have been forced to provide slave labor for corporations or put to death by way of the electric chair or a lethal mixture of drugs.

Either way, whether Jesus had been born in our modern age or his own, he still would have died at the hands of a police state.

Indeed, as I show in my book Battlefield America: The War on the American People, what Jesus and other activists suffered in their day is happening to those who choose to speak truth to power today.

For those who celebrate Christmas as a season of miracles, it is indeed a time for joy and thanksgiving. Yet it should also be a time of reckoning, re-awakening and re-commitment to making this world a better place for all humanity.

Remember, what happened on that starry night in Bethlehem is only part of the story. That baby in the manger grew up to be a man who did not turn away from evil but instead spoke out against it, and we must do no less.

Thus, we are faced with a choice: remain silent in the face of evil or speak out against it. As Nobel Prize-winning author Albert Camus proclaimed:

What the world expects of Christians is that Christians should speak out, loud and clear, and that they should voice their condemnation in such a way that never a doubt, never the slightest doubt, could rise in the heart of the simplest man. That they should get away from abstraction and confront the blood-stained face history has taken on today. The grouping we need is a grouping of men resolved to speak out clearly and to pay up personally.

Seeking Happiness Beyond Neo-Liberal Consumerism

Posted on December 24, 2017 by Reid Mukai

(Photo by Chris Hondros/Getty Images)

By Graham Peebles

Source: Dissident Voice

Irrespective of nationality, religion, race, or gender; whether stinking rich, desperately poor, or somewhere in between, happiness is the one thing everyone is seeking – consciously or not.

The architects of the socio-economic system in which we live have devised a system that promises to satisfy this yearning. But instead of building a society at ease with itself, full of peaceful, happy people, collective discontent is fed, resulting in a range of mental health issues, and in some cases, suicide.

Happiness, according to the duplicitous devotees of Neo-Liberalism, is to be found in the homogenous shopping centers of the world, the sterile holiday resorts and brash casinos. In things, in products and services that stimulate and excite: Happiness in this perverse paradigm has been replaced by pleasure, love exchanged for desire, choice substituted for freedom.

Echoes of happiness

Happiness that lasts is what we yearn for, not a transient state in which one feels the tingle of happiness for a moment or so, only to see it evaporate as the source of our happiness loses its appeal, or is exhausted — the holiday comes to an end, a relationship breaks up, the gamble doesn’t pay off, a new I-Phone or handbag hits the high street making the old one redundant etc., etc. We sense that a state of lasting happiness is possible but know not where it is or how to find it. The mistake commonly made, and one we are constantly encouraged to make, is to search for happiness within the sensory world where all experiences, pleasant or unpleasant, are facile and transient. The inevitable consequence of such shallow encounters with happiness is discontent and frustration.

Despite being repeatedly confronted with disappointment, instead of refraining from this never-ending quest, the searcher becomes increasingly desperate; a new relationship may be sought, a change of job or new home, more shopping outings, dinners planned, alcohol and drugs taken and so on into the darker reaches of sensory satisfaction and hedonistic indulgence.

Of course, it is important to enjoy life, and, yes, something resembling happiness is experienced on these excursions, but it is a happiness dependent on something, other people, and on certain elements being in place: take these away and the “happiness” very quickly evaporates. Such happiness is a mere echo of ‘True Happiness’, and one that carries with it conflict, fear and anxiety; this taste of happiness, functioning via the desire principle and the medium of the senses is relentlessly stoked by the exponents of neo-liberal idealism.

The success of their divisive project; i.e., profitability, growth, development, progress, call it what you will, is totally contingent on consumerism and the act of consuming relies on, and is the result of, perpetual desire. To their utter shame, despite having a responsibility to create the conditions in which ‘True Happiness’, can be experienced, most, if not all governments collude with corporate man/woman to promote the unhealthy, materialistic values that are the source of unhappiness.

Desire is constantly agitated through advertising, television, film and print media; fantastical, sentimental, idealized images, of not just where happiness lies, but what love looks like, are pumped around the world every minute of every day. The aim of this extravagant pantomime is to manipulate people into believing they need the stuff that the corporate-state is selling in order to be happy. But happiness cannot be found within the world of sensations, pleasure yes, but not happiness, and pleasure will never fill the internal void that exists and is perpetuated through this movement into materiality. Pleasure is not happiness, nor does it bring lasting happiness, at best it creates a false sense of relief from unhappiness and inner conflict, a momentary escape before dissatisfaction and desire bubble up again.

Cycles of discontent

Nothing but discontent is to be found within this endless cycle of desire, temporary satisfaction, and continued longing. It is an insatiable, inherently painful pattern that moves the ‘Seeker of Happiness’ further and further away from the treasure he or she is searching for, creating disharmony and conflict, for the individual and society. Add to this polluted landscape competition and inequality and a cocktail of division and chaos emerges: Competition between individuals and nations separates and divides, working against humanity’s natural inclination towards cooperation, sharing and tolerance; qualities that were crucial in the survival of early man.

Competition fosters ideas of superiority and inferiority, and together with conformity, an image of ‘success’ and ‘failure’, of beauty, and what it means to be a man or a woman, particularly a young man or young, is projected and thrust into the minds of everyone from birth. One of the effects of this is the tendency towards comparison, leading to personal dissatisfaction (with myriad symptoms from self-harming to addiction and depression), and the desire, or pressure, to conform to the presented ideal.

At the root of these interconnected patterns of discontent and misery, lies desire. Desire not just for pleasure, but desire for things to be other than they are; it is this constant movement of desire that creates unhappiness and deep dissatisfaction. If desire is the obstacle to happiness, then all desire needs to be negated, including the desire for happiness. Perhaps the question to be addressed then is not what will bring lasting happiness, but how to be free of unhappiness and discontent.

In ancient Greece, where life was hard and happiness was widely believed to be reserved for those rare individuals whom the Gods favoured, Socrates (470 BC – 399 BC) proposed that happiness could be attained by everyone by controlling their hedonistic desires, turning their attention towards the soul and by living a moral life. His view finds its root in the teachings of the Buddha, who, almost 100 years earlier had made clear in the Second Noble Truth, that far from bringing happiness, desire is, in fact, the cause of all suffering, and further, that freedom from suffering and unhappiness is brought about when desire is overcome.

True Happiness is an aspect of our natural self. It will not be found within the world of pleasure and material satisfaction, comfort and indulgence. It is an inherent part of who and what we are, and in principle at least, the possibility of unshakable happiness exists for everyone, everywhere, irrespective of circumstances.

Human Anxiety in Late-Stage Capitalism

Posted on December 17, 2017 by Reid Mukai

By Phil Rockstroh

Source: Consortium News

A number of recent press articles, including an over 8,000-word feature piece in The New York Times have asked, to quote the Times’ headline, “Why Are More American Teenagers Than Ever Suffering From Severe Anxiety?”

Although the question was proffered, the reporters and editors responsible for the articles remain resolutely obtuse to the obvious: The bughouse crazy environment of late-stage capitalist culture evokes classic fight-or-flight responses attendant to episodes of severe anxiety and panic attacks.

The word panic has its derivation in reference to Pan, the Greek god of wilderness and wildness, of the animal body encoded within human beings and its attendant animalistic imperatives. To wit, deracinate an animal from its natural habitat and it will evince, on an instinctual basis, a fight-or-flight response.

If caged, the unfortunate creature will pace the confines of its imprisonment, chew and tear at its fur and flesh, become irritable, enervated, languish and even die from the deprivation of the environment it was born to inhabit. A caged animal, even if the unfortunate creature endures captivity, is not the entity nature conceived; the living being has been reduced to A Thing That Waits For Lunch.

Human beings, animals that we are, respond in a similar fashion. Experiencing anxiety is among the ways our innate animal spirits react to the capitalist cage. Inundate a teenager with the soul-defying criteria of the corporate/consumer state, with its overbearing, pre-careerist pressures, its paucity of communal eros, its demands, overt and implicit, to conform to a shallow, manic, nebulously defined yet oppressive societal order, and insist that those who cannot adapt, much less excel, are “losers” who are fated to become “basement dwellers” in their parents’ homes or, for those who lack the privilege, be cast into homelessness, then the minds of the young or old alike are apt to be inundated with feelings of angst and dread.

Worse, if teenagers are culturally conditioned to believe said feelings and responses are exclusively experienced by weaklings, parasites, and losers then their suffering might fester to the point of emotional paralysis and suicidal inclinations.

No Real Remedies

What does the capitalist state offer as remedy? Obscenely profitable, corporately manufactured and widely prescribed psychoactive medications. Treatment, which, at best, merely masks symptoms and bestows the illusion of recovery.

As R. D. Laing observed: “What we call ‘normal’ is a product of repression, denial, splitting, projection, introjection and other forms of destructive action on experience. It is radically estranged from the structure of being.”

In short, it is insanity to be expected to adapt to socially acceptable insanity. Yet we are pressured to adapt to, thus internalize odious, groupthink concepts and tenets. To cite one such groupthink example: homelessness is natural to the human condition and is a communally acceptable situation.

Closer to fact: The problem of homelessness is the result of a societal-wide perception problem — the phenomenon is the very emblem of the scrambling, twisting, dissociating, and displacing of perception that capitalist propagandists specialize in. Homelessness would be considered a relic of a barbaric past if this very simple principle was applied: Having access to permanent shelter is a human right and not a privilege.

What kind of a vile, vicious people would deny that simple proposition? Those conditioned by a lingering Puritan/Calvinist mindset to believe: Punishment for resisting the usurpation of the fleeting hours of one’s finite life must be severe. If the over-class can no longer get away with, as was once common practice in the Puritan/Calvinist tradition, public floggings to whip the labor force into line, then those who will not or cannot comply will be cast onto the cold, unforgiving concrete of a soulless cityscape.

It comes down to this, societies that are ridden with vast wealth inequity, due to the machinations of a rapacious over-class, create the obscenity known as homelessness. Moreover, the situation is only one of the numerous obscenities inherent to state capitalism. Obscenities that include, events that are dominating the present news cycle, e.g., the predations of a lecherous movie mogul, to the sub-cretinous doings and pronouncements of a Chief of State who is a bloated, bloviating, two-legged toxic waste dump.

Trump, No Aberration

How is it then, liberals fail to grasp the fact that the Trump presidency is not an aberration; rather, his ascension to power should be regarded as being among the high probability variables of late-stage capitalism and empire building? The psychopathic, tangerine-tinged clown Trump is the embodiment of the Second Law of Thermodynamics, a development that is concomitant to over-expanded empires. Thus he will continue to flounce deeper into the quagmire of crash-engendering, economic legerdemain and perpetual war.

Empires are death cults, and death cults, on a subliminal basis, long for their own demise. Paradoxically, the collective mindset of imperium, even as it thrusts across the expanse of the world, renders itself insular, cut off from culturally enhancing novelty, as all the while, the homeland descends into a psychical swamp of churning madness.

A draining of the swamp of the collective mind cannot come to pass, for the swamp and citizenry are one. Withal, the likes of leaders such as Trump rise from and are made manifest by the morass of the culture itself. In a swamp, the gospel of rebirth and redemption is heard in the song of humus. New life rises from its compost.

In the presence of Trump’s debased mind and tombified carcass, one is privy to arias of rot. While Hillary Clinton’s monotonous tempo was the dirge of a taxidermist — cold, desiccated of heart, and devoid of life’s numinous spark — Trump’s voice carries the depraved cacophony of a Célinean fool’s parade … its trajectory trudging towards the end of empire.

As liberals new BFFL (Best Friend for Life) George W. Bush might ask, “Is our liberals learning.”

In a word, no. For example, the collective psyche of U.S. culture as been enflamed by the revelations that actresses were coerced into sexual encounters with a movie mogul whose power in the industry was only matched, even enhanced, by his sadistic nature. The staff of his company assisted, was complicit in, or remained silent about his lechery, as did the whole of the movie industry and the entertainment press. All as NFL athletes are being threatened with expulsion from the League if they kneel during the national anthem.

The Great Unspoken

Yet the great unspoken remains: The enabling of and submission to the degradation, exploitation and tyranny, and the lack of resistance thereof share a common and singular factor: The careerism of all concerned. The cultural milieu concomitant to capitalism is at the rotten root and noxious blossoming of the situation.

Jean-Luc Godard’s 1967 cinematic barnburner “Two or Three Things I Know About Her” should be required viewing for those unaware or in denial of the acuity of the film’s theme i.e., becoming enmeshed within the psychical landscape of dominance, degradation, and submission inherent to and inseparable from capitalist/consumer culture will cause one to become party to societal sanctioned prostitution. When life is negotiated within a collective value system that devalues and deadens the individual’s inner life thus warps every human transaction, anomie descends, the worst among a people ascend to positions of power.

“Panic is the sudden realization that everything around you is alive.” — William S. Burroughs, from Ghost of Chance

When friends visited me in New York, where I lived for decades, I would take them on walking tours through the city. We would cross the Westside Highway and stroll the pedestrian walk along the Hudson River, or cross the East River by walking across the Brooklyn Bridge.

The effect of these excursions on people was often profound … the combined elements of the elemental beauty of the rivers and vastness of the city’s architecture and scope, clamor, and the dense interweaving of traditional ethnic customs and ad hoc social codes of New Yorkers often would heighten the visitors’ senses and open them to larger, more intricate awareness of themselves and extant reality … the freeways of the contemporary mind (conditioned to be constantly engaged in manic motion, with one’s mind either frenzied by an obsession with performing (ultimately futile) maneuvers directed to saving time — or stalled at a frustration inducing standstill) were replaced by the exigencies of life at street level, i.e., novel situations that had to be apprehended and negotiated.

The possibilities of life seemed greater. The crimped eros of insular suburban thought became loosened before the city’s intricacies and expansiveness. Although: Not all, or even a scant few, New Yorkers can maintain the state of being. Few of us can live by Rilke’s resolve to “make every moment holy.” Life, in the city, becomes grotesquely distorted … High rents, inflicted by hyper-gentrification, in combination with the deification of success and its cult of careerism overwhelm one’s psyche … There is so far to fall.

Angst (the word originally can be traced to the ancient Greek deity Ananke, the immovable by prayer and offering bitch Goddess of Necessity and the root word of anxiety) clamps down one’s sense of awareness. Ananke dominates the lives of the non-privileged citizenry while Narcissus, Trump’s, the Clintons’, et.al. and their financial and cultural elitists’ patron God rules the day. The pantheon of possibility has been decimated, a cultural cleansing has been perpetrated, by the egoist caprice of the beneficiaries of the late capitalist dictatorship of money.

Hence, we arrive at the primal wisdom tacitly conveyed by anxiety-borne states of fight or flight. Due to the reality that capitalism, on both an individual and collective basis, drives individuals into madness, all as the system destroys forest and field, ocean and sea and the soul-scape of all who live under its rapacious dominion, our plight comes down to this: We either struggle and strive, by and any and all means, to end the system — or it will end us.

Killing the Biosphere to Fast-track Human Extinction

Posted on December 4, 2017 by Reid Mukai

By Robert J. Burrowes

Several years ago in Cameroon, a country in West Africa, a Western Black Rhinoceros was killed. It was the last of its kind on Earth.

Hence, the Western Black Rhinoceros, the largest subspecies of rhinoceros which had lived for millions of years and was the second largest land mammal on Earth, no longer exists.

But while you have probably heard of the Western Black Rhinoceros, and may even have known of its extinction, did you know that on the same day that it became extinct, another 200 species of life on Earth also became extinct?

This is because the sixth mass extinction event in Earth’s history is now accelerating at an unprecedented rate with 200 species of plants, birds, animals, fish, amphibians, insects and reptiles being driven to extinction on a daily basis. And the odds are high that you have never even heard of any of them. For example, have you heard of the Christmas Island Pipistrelle, recently declared extinct? See ‘Christmas Island Pipistrelle declared extinct by IUCN’.

Apart from the 200 species extinctions each day however, and just to emphasize the catastrophic extent of this crisis, myriad local populations of many species are driven to extinction daily and millions of individual lifeforms are also killed. See ‘Biological annihilation via the ongoing sixth mass extinction signaled by vertebrate population losses and declines’.

For a taste of the vast literature on this subject touching only on impacts in relation to insects, see ‘Death and Extinction of the Bees’, ‘Insectageddon: farming is more catastrophic than climate breakdown’ and ‘“Decimated”: Germany’s birds disappear as insect abundance plummets 76%’.

Is anything being done to end this omnicide (the destruction of all life)?

Not really, although there is plenty of rhetoric and limited action in some contexts as all bar a few committed individuals and organizations ignore this onslaught while even fewer take action that addresses the underlying cause and/or fundamental drivers of this killing. Unfortunately, most effort is still wasted on lobbying elites.

For example, in the latest example of the foolishness of lobbying elites to take action in our struggle to defend Earth’s biosphere, the European Union has again just renewed Monsanto’s licence to keep poisoning (and otherwise destroying) our world – see ‘German vote swings EU decision on 5-year glyphosate renewal’ – despite the already overwhelming evidence of the catastrophic consequences of doing so. See, for example, ‘Killing Us Softly – Glyphosate Herbicide or Genocide?’ and ‘GM Food Crops Illegally Growing in India: The Criminal Plan to Change the Genetic Core of the Nation’s Food System’.

Of course, massive poisoning of the biosphere is only one way to destroy it and while elites and their agents drive most of this destruction they nevertheless often rely on our complicity. To itemize just a few of these many techniques for destroying our biosphere in most of which we are complicit, consider the following. We destroy rainforests – see ‘Cycles of Wealth in Brazil’s Amazon: Gold, Lumber, Cattle and Now, Energy’ – we contaminate and privatize the fresh water – see ‘Groundwater drunk by BILLIONS of people may be contaminated by radioactive material spread across the world by nuclear testing in the 1950s’ and ‘Nestlé CEO Denies That Water is an Essential Human Right’ – we overfish and pollute the oceans – see ‘New UN report finds marine debris harming more than 800 species, costing countries millions’ – we eat meat despite the devastating impact of animal agriculture on Earth’s biosphere – see ‘The True Environmental Cost of Eating Meat’ – we destroy the soil – see ‘Only 60 Years of Farming Left If Soil Degradation Continues’ – and we use our cars and air travel (along with our meat-eating) as key weapons in our destruction of Earth’s atmosphere and climate with atmospheric carbon dioxide, methane and nitrous oxide levels all breaking new records in 2016. See ‘Greenhouse Gas Bulletin’.

But if you think that is bad enough, did you know about the out-of-control methane releases into the atmosphere that we have triggered – see ‘7,000 underground gas bubbles poised to “explode” in Arctic’ and ‘Release of Arctic Methane “May Be Apocalyptic,” Study Warns’ – and did you know that scientists at the University of Leicester warn that we are destroying the Earth’s oxygen? See ‘Global warming disaster could suffocate life on planet Earth, research shows’ and ‘The Extinction Event Gains Momentum’.

In addition, relying on our ignorance and our complicity, elites kill vast areas of Earth’s biosphere through war and other military violence (without even considering the unique, and possibly life-ending, devastation if the recently and repeatedly threatened nuclear war eventuates) – see, for example, the Toxic Remnants of War Project and the film ‘Scarred Lands & Wounded Lives’ – subject it to uncontrolled releases of radioactive contamination – see ‘Fukushima Radiation Has Contaminated The Entire Pacific Ocean – And It’s Going To Get Worse’ – and use geoengineering to wage war on its 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’.

Of course, all of this is done at immediate cost to human beings, particularly indigenous peoples – see, for example, ‘Five ways climate change harms indigenous people’ – and those who are in the worst position to resist – see ‘Global Poverty: How the Rich Eat the Poor and the World: The Big Lies’ – but elites know they can ignore our lobbying and occasional, tokenistic and disorganized protests while relying on the fear and powerlessness of most of us to ensure that we do nothing strategic to fight back.

And given the unrelenting criminal onslaught of the insane global elite – see ‘The Global Elite is Insane’ – directed against Earth’s biosphere, together with the elite’s many sycophantic academic, bureaucratic, business, legal, media, military, political and scientific servants who deny science and threaten human survival in the interests of short-term personal privilege, corporate profit and social control, it is long past time when those of us who are genuinely concerned should be developing and implementing a strategy that recognises the elite and its many agents as opponents to be resisted with a careful and powerful strategy.

So, in essence, the problem is this: Human beings are destroying the biosphere and driving countless lifeforms, including ourselves, to extinction. And there is little strategic resistance to this onslaught.

There is, of course, an explanation for this and this explanation needs to be understood if we are to implement a strategy to successfully halt our omnicidal assault on Earth’s biosphere in time to save ourselves and as many other species as possible in a viable ecological setting.

This is because if you want to solve a problem or resolve a conflict, then it is imperative to know and act on the truth. Otherwise you are simply acting on a delusion and whatever you do can have no desirable outcome for yourself, others, the Earth or its multitude of creatures. Of course, most people are content to live in delusion: it averts the need to courageously, intelligently and conscientiously analyse what is truly happening and respond to it powerfully. In short: it makes life ‘easier’ (that is, less frightening) even if problems keep recurring and conflicts are suppressed, to flare up periodically, rather than resolved.

And, of course, this is how elites want it. They do not want powerful individuals or organizations interfering with their scheme to (now rapidly) consolidate their militarized control over the world’s populations and resources.

This is why, for example, elites love ‘democracy’: it ensures disempowerment of the population. How so? you might ask. The fundamental flaw of democracy is that people have been deceived into surrendering their personal power to act responsibly – in relation to the important social, political, economic, environment and climate issues of the day – to elected ‘representatives’ in government who then fearfully represent the elites who actually control them (whether through financial incentives, electoral support or other means), assuming they aren’t members of the elite themselves and simply represent elite priorities out of shared interest (as does Donald Trump).

And because we delegate responsibility to those powerless politicians who fearfully (or out of shared interest) act in response to elite bidding, the best scientific information in relation to the state of the Earth is simply ignored or rejected while conservative ‘scientific warnings’ advocating ‘strategies’ that must fail are widely circulated. See, for example, ‘World Scientists’ Warning to Humanity: A Second Notice’.

So this widespread failure to respond thoughtfully and powerfully is a fundamental reason that we are killing the biosphere and destroying life on Earth. Too few humans are willing to accept personal responsibility to understand why the violence is occurring and to participate in a carefully designed strategy to avert our own extinction, let alone save countless other species from premature entry into the fossil record. It is easier to leave responsibility to others. See ‘The Delusion “I Am Not Responsible”’.

And, clearly, time is running out, unless you are gullible enough to believe the elite-sponsored delusion that promotes inaction, and maximizes corporate profits in the meantime, because we are supposed to have until ‘the end of the century’. Far from it, however. As some courageous scientists, invariably denied access to mainstream news outlets, explain it: near-term human extinction is now the most likely outcome.

One of these scientists is Professor Guy McPherson who offers compelling evidence that human beings will be extinct by 2030. For a summary of the evidence of this, which emphasizes the usually neglected synergistic impacts of many of these destructive trends (some of which are noted above) and cites many references, listen to the lecture by Professor McPherson on ‘Climate Collapse and Near Term Human Extinction’.

Why 2030? Because, according to McPherson, the ‘perfect storm’ of environmental assaults that we are now inflicting on the Earth, including the 28 self-reinforcing climate feedback loops that have already been triggered, is so far beyond the Earth’s capacity to absorb, that there will be an ongoing succession of terminal breakdowns of key ecological systems and processes – that is, habitat loss – over the next decade that it will precipitate the demise of homo sapiens sapiens.

In relation to the climate alone, another scientist, Professor Kevin Anderson, who is Deputy Director of the UK’s premier climate modelling institution, the Tyndall Centre for Climate Change Research, has warned that emissions are now out of control and we are heading for a world that is 6 degrees hotter; he pointed out that even the International Energy Agency, and conservative organisations like it, are warning that we are on track for a 4 degree increase (on the pre-industrial level) by 2040. He also accused too many climate scientists of keeping quiet about the unrealistic assessments put out by governments. See ‘What They Won’t Tell You About Climate Catastrophe’.

So be wary of putting any credence on ‘official’ explanations, targets and ‘action-plans’ in relation to the climate that are approved by large gatherings, whether governmental or scientific. Few people have the courage to tell the truth when it guarantees unpopularity and can readily manifest as career-extinction and social and scientific marginalization.

As an aside, it is perhaps worth mentioning that most people have long forgotten that a decade ago (when the global temperature was .8 degrees above the pre-industrial level) it had been suggested that a decrease in global temperature to not more than .5 degrees above the pre-industrial level was actually necessary to achieve a safe climate, with the Arctic intact (although there was no clear feasible method for humans to reduce the global temperature to this level with any speed). Sadly we have made little progress in the past decade apart from to keep raising the ‘acceptable’ limit (whether to 2 degrees or ‘only’ 1.5). Most humans love to delude themselves to avoid dealing with the truth.

Hence, for those of us committed to responding powerfully to this crisis, the fundamental question is this: Why, precisely, are human beings destroying life on Earth? Without an accurate answer to this question, any strategy to address this crisis must be based on either guesswork or ideology.

So let us briefly consider some possible answers to this question.

Some people argue that it is genetic: human beings are innately violent and, hence, destructive behaviors towards themselves, others and the Earth are ‘built-in’ to the human organism; for that reason, violence cannot be prevented or controlled and humans must endlessly destroy.

However, any argument that human beings are genetically-predisposed to inflict violence is easily refuted by the overwhelming evidence of human cooperation throughout the millennia and there are endless examples, ranging from the interpersonal to the international, of humans cooperating to resolve conflict without violence, even when these conflicts involve complex issues and powerful vested interests. There are also plentiful examples of humans, particularly indigenous communities, living in harmony with, rather than destroying, nature.

Other analysts argue that human violence and destructiveness are manifestations of political, economic and/or social structures – such as patriarchy, capitalism and the state, depending on the perspective – and while I agree that (massive) structural violence actually occurs, I do not believe that these structures, by themselves, constitute an adequate explanation of the cause of violence.

This is simply because any structural explanation cannot account for violence in all contexts (including the violence that led to creation of the structure in the first place) or explain why it doesn’t happen in some contexts where a particular perspective indicates that it should.

So is there another plausible explanation for human violence? And can we do anything about it? Let me offer an explanation and a way forward that also takes advantage of the insights of those traditions that have critiqued structural violence in its many forms.

I have been researching why human beings are violent since 1966 and the evidence has convinced me that the origin of all human violence is the violence inflicted by adults on children under the guise of what sociologists call ‘socialization’. This violence takes many forms – what I call ‘visible’, ‘invisible’ and ‘utterly invisible’ violence – and it creates enormously damaged individuals who then personally inflict violence on themselves, those around them (including their own children) and the Earth, while creating, participating in, defending and/or benefiting from structures of violence and exploitation. For a full explanation of this point, see ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice ’.

Hence, in my view, the evidence is overwhelming that if we want to end human violence, whether inflicted on ourselves, others or the Earth, then the central feature of our strategy must be to end adult violence against children. See ‘My Promise to Children’. I claim that this must be ‘the central feature of our strategy’ for the simple reason that each damaged child grows up to become a willing and active perpetrator of violence when, if they were not so damaged, they would be powerful agents of peace, justice and sustainability committed to resisting violence and exploitation in all contexts until it is eliminated.

This profound evolutionary inheritance – to be an individual of integrity who consciously chooses and lives out their own unique, powerful and nonviolent life path – has been denied to virtually all of us because humans endlessly terrorize their children into mindless obedience and social conformity, leaving them powerless to access and live out their conscience.

And this makes it very easy for elites: By then using a combination of our existing fear, indoctrination (via the education system, corporate media and religion) and intimidation (via the police, legal and prison systems), sometimes sweetened with a few toys and trinkets, national elites maintain social control and maximize corporate profits by coercing the rest of us to waste our lives doing meaningless work, in denial of our Selfhood, in the corporate-controlled economy.

As I implied above, however, we need not be content with just working to end violence against children. We can also work to end all other manifestations of violence – including violence against women, indigenous peoples, people of color, Islamic and working class people, and violence against the Earth – but recognize that if we tackle this violence without simultaneously tackling violence at its source, we fundamentally undermine our effort to tackle these other manifestations of violence too.

Moreover, tackling structural violence (such as capitalism) by using direct violence cannot work either. Because violence always feeds off fear it will always proliferate and remanifest, whether as direct, structural, cultural or ecological violence, however beneficial any short-term outcome may appear.

Importantly then, apart from understanding and addressing the fundamental cause of this crisis, we must implement a comprehensive strategy that takes into account and addresses each and every component of it. There is no point working to achieve a single objective that might address one problem no matter how important that particular problem might be. The crisis is too far advanced to settle for piecemeal action.

Hence, if you wish to tackle all of this violence simultaneously, you might consider joining those participating in the comprehensive strategy simply explained in ‘The Flame Tree Project to Save Life on Earth ’. If you wish to tackle violence in a particular context, direct, structural or otherwise, consider using the strategic approach outlined in Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy.

And if you would like to publicly commit yourself to participate in the effort to end all human violence, you can do so by signing the online pledge of ‘The People ’s Charter to Create a Nonviolent World ’.

Killing the biosphere is the most effective way to destroy life on Earth because it destroys the ecological foundation – the vast array of incredibly diverse and interrelated habitats – on which organisms depend for their survival. And we are now very good at this killing which is why averting human extinction is already going to be extraordinarily difficult.

Hence, unless and until you make a conscious personal decision to participate strategically in the struggle to save life on Earth, you will be one of those individuals who kills the biosphere as a byproduct of living without awareness and commitment: A person who simply over-consumes their way to extinction.

So next time you ponder the fate of humanity, which is inextricably tied to the fate of the Earth, it might be worth considering the unparalleled beauty of what Earth has generated. See, for example, ‘Two White Giraffes Seen in Kenyan Conservation Area’.

And as you do this, ask yourself how hard you are willing to fight to save life on Earth.

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:

https://thepeoplesnonviolencecharter.wordpress.com/ (Nonviolence Charter) https://tinyurl.com/flametree (Flame Tree Project to Save Life on Earth) https://tinyurl.com/whyviolence (‘Why Violence?’) https://feelingsfirstblog.wordpress.com/ (Feelings First) https://nonviolentstrategy.wordpress.com/ (Nonviolent Campaign Strategy) https://nonviolentliberationstrategy.wordpress.com/ (Nonviolent Defense/Liberation Strategy) https://anitamckone.wordpress.com (Anita: Songs of Nonviolence) https://robertjburrowes.wordpress.com/ (Robert) https://globalnonviolencenetwork.wordpress.com/ (Global Nonviolence Network)

A New Concept of Consciousness

Posted on December 3, 2017 by Reid Mukai

By Ervin Laszlo

Source: Reality Sandwich

The following is excerpted from The Intelligence of the Cosmos by Ervin Laszlo, published by Inner Traditions.

What about mind? If the world is vibration, is also mind and consciousness a form of vibration? Or on the contrary, are all vibrations, the observed world, a manifestation of mind?

Although it is true that when all is said and done all we know is our consciousness, it is also true that we do not know our own consciousness, not to mention the consciousness of anyone else. We do not know what consciousness really is or how it is related to the brain. Since our consciousness is the basis of our identity, we do not know who we really are. Are we a body that generates the stream of sensations we call consciousness, or are we a consciousness associated with a body that displays it? Do we have consciousness, or are we consciousness? Consciousness could be a kind of illusion, a set of sensations produced by the workings of our brain. But it could also be that our body is a vehicle, a transmitter of a consciousness that is the basic reality of the world. The world could be material, and mind could be an illusion. Or the world could be consciousness, and the materiality of the world could be the illusion.

Both of these possibilities have been explored in the history of philosophy, and today we are a step closer than before to understanding which of them is true. There are important insights emerging at the expanding frontiers where physical science joins consciousness research.

On the basis of a growing series of observations and experiments, a new consensus is emerging. It is that “my” consciousness is not just my consciousness, meaning the consciousness produced by my brain, any more than a program transmitted over the air would be a program produced by my TV set. Just like a program broadcast over the air continues to exist when my TV set is turned off, my consciousness continues to exist when my brain is turned off.

Consciousness is a real element in the real world. The brain and body do not produce it; they display it. And it does not cease when life in the body does. Consciousness is a reflection, a projection, a manifestation of the intelligence that “in-forms” the world.

Mystics and shamans have known that this is true for millennia, and artists and spiritual people know it to this day. Its rediscovery at the leading edge of science augurs a profound shift in our view of the world. It overcomes the answer the now outdated materialist science gives to the question regarding the nature of mind: the answer according to which consciousness is an epiphenomenon, a product or by-product of the workings of the brain. In that case, the brain would be like an electricity-generating turbine. The turbine is material, while the current it generates is not (or not strictly) material. In the same way, the brain could be material, even if the consciousness it generates proves to be something that is not quite material.

On first sight, this makes good sense. On a second look, however, the materialist concept encounters major problems. First, a conceptual problem. How could a material brain give rise to a truly immaterial stream of sensations? How could anything that is material produce anything immaterial? In modern consciousness research this is known as the “hard problem.” It has no reasonable answer. As researchers point out, we do not have the slightest idea how “matter” could produce “mind.” One is a measurable entity with properties such as hardness, extension, force, and the like, and the other is an ineffable series of sensations with no definite location in space and an ephemeral presence in time.

Fortunately, the hard problem does not need to be solved: it is not a real problem. There is another possibility: mind is a real element in the real world and is not produced by the brain; it is manifested and displayed by the brain.

Mind beyond Brain: Evidence for a New Concept of Consciousness

If mind is a real element in the real world only manifested rather than produced by the brain, it can also exist without the brain. There is evidence that mind does exist on occasion beyond the brain: surprisingly, conscious experience seems possible in the absence of a functioning brain. There are cases—the near-death experience (NDE) is the paradigm case—where consciousness persists when brain function is impaired, or even halted.

Thousands of observations and experiments show that people whose brain stopped working but then regained normal functioning can experience consciousness during the time they are without a functioning brain. This cannot be accounted for on the premises of the production theory: if there is no working brain, there cannot be consciousness. Yet there are cases of consciousness appearing beyond the living and working brain, and some of these cases are not easy to dismiss as mere imagination.

A striking NDE was recounted by a young woman named Pamela. Hers has been just one among scores of NDEs;* it is cited here to illustrate that such experiences exist, and can be documented.

*For a more extensive sampling see Ervin Laszlo with Anthony Peake from The Immortal Mind (Rochester, Vt.: Inner Traditions, 2014).

Pamela died on May 29, 2010, at the age of fifty-three. But for hours she was effectively dead on the operating table nineteen years earlier. Her near-demise was induced by a surgical team attempting to remove an aneurism in her brain stem.

After the operation, when her brain and body returned to normal functioning, Pamela described in detail what had taken place in the operating theater. She recalled among other things the music that was playing (“Hotel California” by the Eagles). She described a whole series of conversations among the medical team. She reported having watched the opening of her skull by the surgeon from a position above him and described in detail the “Midas Rex” bone-cutting device and the distinct sound it made.

About ninety minutes into the operation, she saw her body from the outside and felt herself being pulled out of it and into a tunnel of light. And she heard the bone saw activate, even though there were specially designed speakers in each of her ears that shut out all external sounds. The speakers themselves were broadcasting audible clicks in order to confirm that there was no activity in her brain stem. Moreover, she had been given a general anesthetic that should have assured that she was fully unconscious. Pamela should not have been able either to see or to hear anything.

It appears that consciousness is not, or not entirely, tied to the living brain. In addition to NDEs, there are cases in which consciousness is detached from the brain in regard to its location. In these cases consciousness originates above the eyes and the head, or near the ceiling, or above the roof. These are the out-of-body experiences: OBEs.

There are OBEs where congenitally blind people have visual awareness. They describe their surroundings in considerable detail and with remarkable accuracy. What the blind experience is not restored eyesight, because they are aware of things that are shielded from their eyes or are beyond the range of normal eyesight. Consciousness researcher Kenneth Ring called these experiences “transcendental awareness.”

Visual awareness in the blind joins a growing repertory of experiences collected and researched by Stanislav Grof: “transcendental experiences.” As Grof found, these beyond-the-brain and beyond-here-and-now experiences are widespread—more widespread than anyone would have suspected even a few years ago.

There are also reports of ADEs, after-death experiences. Thousands of psychic mediums claim to have channeled the conscious experience of deceased people, and some of these reports are not easy to dismiss as mere imagination. One of the most robust of these reports has come from Bertrand Russell, the renowned English philosopher. Lord Russell was a skeptic, an outspoken debunker of esoteric phenomena, including the survival of the mind or soul beyond the body. He once wrote, “I believe that when I die I shall rot, and nothing of my ego will survive.” Yet after he died he conveyed the following message to the medium Rosemary Brown.

You may not believe that it is I, Bertrand Arthur William Russell, who am saying these things, and perhaps there is no conclusive proof that I can offer through this somewhat restrictive medium. Those with an ear to hear may catch the echo of my voice in my phrases, the tenor of my tongue in my tautology; those who do not wish to hear will no doubt conjure up a whole table of tricks to disprove my retrospective rhetoric.

. . . After breathing my last breath in my mortal body, I found myself in some sort of extension of existence that held no parallel as far as I could estimate, in the material dimension I had recently experienced. I observed that I was occupying a body predominantly bearing similarities to the physical one I had vacated forever; but this new body in which I now resided seemed virtually weightless and very volatile, and able to move in any direction with the minimum of effort. I began to think I was dreaming and would awaken all too soon in that old world, of which I had become somewhat weary to find myself imprisoned once more in that ageing form which encased a brain that had waxed weary also and did not always want to think when I wanted to think. . . .

Several times in my life [Lord Russell continued] I had thought I was about to die; several times I had resigned myself with the best will that I could muster to ceasing to be. The idea of B.R. no longer inhabiting the world did not trouble me unduly. Befitting, I thought, to give the chap (myself) a decent burial and let him be. Now here I was, still the same I, with the capacities to think and observe sharpened to an incredible degree. I felt earth-life suddenly seemed very unreal almost as it had never happened. It took me quite a long while to understand that feeling until I realized at last that matter is certainly illusory although it does exist in actuality; the material world seemed now nothing more than a seething, changing, restless sea of indeterminable density and volume.

This report “from beyond” appears hardly credible, were it not that it is supported by other ADEs. One of the most striking and difficult to dismiss of these ADEs is the case of a deceased chess grand master who played a game with a living grand master.*

*For details see Laszlo with Peake, The Immortal Mind.

Wolfgang Eisenbeiss, an amateur chess player, engaged the medium Robert Rollans to transmit the moves of a game to be played with Viktor Korchnoi, the world’s third-ranking grand master. His opponent was to be a player whom Rollans was to find in his trance state. Eisenbeiss gave Rollans a list of deceased grand masters and asked him to contact them and ask who would be willing to play. Rollans entered his state of trance and did so. On June 15, 1985, the former grand master Geza Maroczy responded and said that he was available. Maroczy was the third-ranking grand master in the year 1900. He was born in 1870 and died in 1951 at the age of eighty-one. Rollans reported that Maroczy responded to his invitation as follows.

I will be at your disposal in this peculiar game of chess for two reasons. First, because I also want to do something to aid mankind living on Earth to become convinced that death does not end everything, but instead the mind is separated from the physical body and comes up to us in a new world, where individual life continues to manifest itself in a new unknown dimension. Second, being a Hungarian patriot, I want to guide the eyes of the world into the direction of my beloved Hungary.

Korchnoi and Maroczy began a game that was frequently interrupted due to Korchnoi’s poor health and numerous travels. It lasted seven years and eight months. Speaking through Robert Rollans, Maroczy gave his moves in the standard form: for example, “5. A3 – Bxc3+”; Korchnoi gave his own moves to Rollans in the same form, but by ordinary communication. Every move was analyzed and recorded. It turned out that the game was played at the grand-master level and that it exhibited the style for which Maroczy was famous. It ended on February 11, 1993, when at move forty-eight Maroczy resigned. Subsequent analysis showed that it was a wise decision: five moves later Korchnoi would have achieved checkmate.

In this case the medium Rollans channeled information he did not possess in his ordinary state of consciousness. And this information was so expert and precise that it is extremely unlikely that any person Rollans could have contacted would have possessed it.

There are also firsthand testimonies of consciousness without a functioning brain. The well-known Harvard neurosurgeon Eben Alexander, who was just as insistently skeptical about consciousness beyond the brain as Lord Russell had been, gave a detailed account of his conscious experience during the seven days he spent in deep coma. In the condition in which he found himself, conscious experience, he previously said, is completely excluded. Yet his experience—which he described in detail in several articles and three bestselling books—was so clear and convincing that it has changed his mind. Consciousness, he is now claiming, can exist beyond the brain.

The above-cited cases illustrate that there is remarkable, and on occasion remarkably robust, evidence that consciousness is not confined to the living brain. Although this evidence is widespread, it is not widely known. There are still people, including scientists, who refuse to take cognizance of it. This is not surprising, given that the evidence is anomalous for the dominant world concept. Those who strongly disbelieve that such phenomena exist, not only refuse to consider evidence to the contrary, they often fail to perceive evidence to the contrary.

Nonetheless, the view that consciousness is a fundamental element in the world is gaining recognition. The Manifesto of the Summit on Post-Materialist Science, Spirituality and Society (Tucson, Arizona, 2015) declared: “Mind represents an aspect of reality as primordial as the physical world. Mind is fundamental in the universe, i.e., it cannot be derived from matter and reduced to anything more
basic.”

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Category Archives: Spirituality

The Cost of Resistance

Killing the Biosphere to Fast-track Human Extinction

A New Concept of Consciousness