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Five Keys to Inner Strength From Five Years in Prison

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By Ross Ulbricht

Source: Bitcoin Magazine

October 1, 2018, marked five years since I was imprisoned. My physical surroundings today are ironically similar to what they were after my arrest back in 2013. I’m in the SHU again (Special Housing Unit, aka “the hole”). It means permanent lockdown, separated from the general prison population, in a small cell. There is a slot in the heavy metal door for food trays, a small steel toilet, a concrete bunk with thick rings at four points (I guess that’s how I’ll get strapped down if I go crazy), chipped paint on the walls and floor with gang names and desperate Bible quotes etched in, and everywhere thick marks counting the days spent here by former inhabitants (some collections are terrifyingly large).

The initial shock of entering the cell — and all it meant for my immediate future — gave way after a few days to a helpless, restless dread and a burning need to get out. This feeling had to be stuffed down to avoid madness, and eventually a numb acceptance took over, but it was a precarious arrangement. Desperate frustration simmered constantly beneath the surface.

When I was first arrested, I was put in the hole against my will at three different prisons as they bounced me across the country from San Francisco where I was arrested to New York where I was prosecuted. The only reason I was given for this was that I was “high profile.” After six weeks, I was let out and never returned … until now. This time, I’m actually glad to be here because the alternative is life-threatening.

I was forced by some other inmates to make a choice: assault someone or be assaulted. Morally I knew I couldn’t initiate violence against another, but if I refused, I would be seriously hurt and would face an uncertain future, not knowing how long I’d be in the hole under protective custody or whether I’d be sent to another prison where I’d meet the same fate.

When the dreadful situation arose, I managed to ask for protective custody before anything happened to me. I was immediately cuffed and escorted to this cell where I’m writing from. I chose the hole rather than hurt another man.

When they dropped me in the SHU after my arrest, I did my best, but it was a tough six weeks, going from a life of freedom straight in. I broke down when I got my first phone call, and, after one week, I completely lost track of time and grounding. It makes me anxious just remembering it.

Maybe after five-plus years I’m used to doing time, but I think it’s how I’ve done my time that has made me mentally tough, that has made the difference between how I handled the hole back then and how I’m handling it now. I want to share this hard-won wisdom with you. Here are the five keys to inner strength I’ve learned from five years in prison.

Patience

My first night locked up was in a San Francisco holding cell: just painted concrete, toilet and sink. There was blood splatter staining the wall. I was so impatient for that night to be over. I almost felt I couldn’t survive it, as if it would never end. Of course it did, but I’ve never felt time move so slowly.

Prison has its own pace. One time, getting two pages of medical records printed took three months. I once had a faucet running day and night for five weeks before it was fixed. A clogged toilet took two months and a complaint to the Office of the Inspector General. Another time, I spotted a letter addressed to me in the corner of a guard’s office. It had been there for four months.

I’ve learned that patience means doing what you can today then letting go. It means settling in to this moment and letting things come in their own time. Impatience and boredom do not bring results faster, but they do rob you of your happiness here and now.

Will to Fight

After a long day of working in the lab as an undergraduate research assistant back in 2005, my mentor asked me if I had ever boxed. I told him no, nor had I been in a real fight. Compared to many, I had a sheltered upbringing in safe schools and neighborhoods. I had no need to fight. He pulled out some 14-ounce gloves and we went a few rounds in the hall outside our office, blowing off steam and having fun. From then on, whenever the stress of work got high, we’d get the gloves out at night before heading home.

When I was arrested and thrown in jail, I faced an opponent in a real fight for the first time in my life. The prosecution wanted to take my life as I knew it. They wanted — and still want to — keep me in a cage forever. I found myself on an alien battlefield and my opponent had every advantage. Being initially locked up in a detention center was like fighting while under water, most of my energy going to day-to-day survival and dealing with prison bureaucracy.

At trial, I stepped into the ring hoping for a chance, for a fair fight. When my lawyer wasn’t allowed to cross-examine the prosecution’s witnesses and I wasn’t allowed to call my own, my hands were tied behind my back. And when the prosecution was allowed to hide corrupt agents from my jury and present unreliable and tainted digital evidence, they were handed a metal bat. It wasn’t a fight. It was a massacre. The defeats kept coming, first at the appellate court, then at the Supreme Court.

I remember one time when I decided to stay out late on the prison yard. The sun was setting, and it was just me and a few others out there. I walked over to a metal picnic table where a man I’ll call Big Mike sat alone. Big Mike was the biggest person I’ve ever met. He weighs twice as much as I do, and his arms are as thick as my legs. He once told me that he doesn’t work out because he gets too big and scares people. We chatted for a while and he told me about the arguments he was preparing for his next motion to the court.

“I need to keep working on my case every single day until I go free,” I said, inspired by his efforts.

His expression became stern. He stared me down then went into a half hour rant that only ended because we were called off the yard for the night. “Yes you do,” he said. “No one is going to fight for your freedom like you. These people got you tied in a knot and you’ll never get out if you don’t struggle and fight. You’re fighting for your life. They took your life from you. Only you can get it back.” He was still going as we walked into the cell block.

Big Mike had fought his entire life. He grew up on the streets of Philly. He fought to survive, and now he was fighting the last shreds of doubt and defeat still left in my heart. He won that night and lit a fire in me that’s been burning ever since.

The will to fight is primal. It’s in all of us. Like me, many of us have never needed it and it lays dormant. Yet you don’t need to wait until you are under attack and your life is in danger to learn to fight. You can fight for who you love, for what matters, for what you believe in, like your life depends on it. And truly it does because a life worth living is worth fighting for.

Forgiveness

A few months after I was sentenced, I lay down on my bunk after the cell door had been locked for the night. As my conscious mind slowed down and sleep approached, the faces of those who put me away for life bubbled up and captured my attention: the judges, prosecutors, politicians and agents, and they were looking down on me with mocking smiles. A cocktail of emotions accompanied these images, including anger, frustration, helplessness, even the beginnings of hate. My heart beat fast and my mind raced until I snapped fully awake and lay there trying to drift off again. After a few cycles of this, I sat up in bed. This wasn’t the first time I couldn’t stop these negative feelings. I had to get a grip.

While I was tossing and turning, those people were probably sleeping, comfortable and sound, in big comfy beds in big comfy houses. Or were they? Maybe they were also sitting up at night tormented by the thought of all the people like me they had condemned. Or maybe they didn’t care and rationalized the pain away. The truth, I realized, was that I had no idea. And further, all my anger wasn’t hurting them one bit. It was all right there with me in that cell. I wasn’t getting back at them by holding a grudge, but I was poisoning my mind.

As revolting as it felt at first, I had to forgive them. I purposely cultivated thoughts like “It wasn’t personal, they don’t even know me” and “Their hearts must be so calloused by what they do, I feel sorry for them.” I focused on feelings of love and kindness and imagined them radiating out and healing those who had hurt me. I don’t know if that had an effect on any of them, but I certainly started sleeping better.

As time went on, I became ruthless with these hateful thoughts whenever they entered my mind and would rewire them immediately as I had that night. I could not indulge in them because I had come to learn this simple truth: hate does not hurt the hated, it hurts the hater. It’s been years since I wasted my energy hating those people and I’m so much better off for having forgiven them.

Faith

Being condemned to grow old and die in prison with two life sentences plus 40 years is like staring into an abyss. My future as I knew it disappeared, replaced by darkness and uncertainty. In the face of this nightmare, faith became a matter of survival.

The day I was sentenced I returned to the detention center and was given hugs, condolences and a hot meal from my fellow prisoners. When I found some time alone that night, I saw two roads before me. One was a downward spiral. I could see that the further I went down, the harder it would be to claw my way back. At the bottom, the demons of despair, hatred and crushing sadness were waiting to devour me. The other path soared upward, but I couldn’t find the steps. There weren’t any. There was no reason to hope that I could hold onto.

In the following months, I had to leap, stumble and scramble toward that upward path. With all evidence to the contrary, I had to have faith that God would see me through whatever was to come. I realized I’m not strong enough on my own to keep from falling into that ever-present abyss. It may be irrational to believe without proof, to have faith, but it’s also irrational to forsake the hope, love and joy that faith brings, because it gives you the strength to fight and ultimately win. In a situation as desperate as mine, keeping faith alive is the difference between freedom and a slow, caged death.

Acceptance and Gratitude

There are endless opportunities for suffering in prison. You can suffer when they lock you in the cell and you feel like you’ll explode if you can’t get out; when your back spasms from the hard bunk; when you’re sick and feel isolated; when you notice the filth; when the door slams and locks behind your loved ones after a visit; when you feel like you’re drowning and just need one last day of freedom to breathe; when you wish you could keep sleeping but you have to get your boots on because what if a riot pops off; when you imagine the shank you saw pierce the last man is piercing your flesh; when you realize you haven’t had a moment of privacy in years and everything around you is cold and hard; when someone dies and you never got to say goodbye to.

I’ve had countless occasions for suffering. In each case the pain is unavoidable. It hits without warning and you feel it, whether you like it or not. And of course, the nature of pain is to not like it. Our natural reaction is to resist it, to fight it, to push it away or down. This aversion to pain is suffering.

To resist what is so and long for something better is to suffer. Pain and suffering seem hopelessly entangled in prison, but I’ve learned that suffering is not the unavoidable consequence of pain.

While pain is inevitable in my circumstances, suffering is entirely optional. Pain, even emotional pain, is just a physical sensation: the knot in my stomach, the ache in my heart and head. It is neither positive nor negative on its own. It just is. Suffering is our negative response to pain which compounds and amplifies it and drags it on and on.

I’ve come to believe that the antidote to suffering, the path out of it, is acceptance and gratitude. Acceptance turns “I can’t take another day in this hell” into “I am where I am, and yes, it hurts.” Gratitude goes a step further: “At least I have clean water and enough food. At least I’m alive and surviving. Thank you.” Suffering always arises in the context of inadequacy because you want what you don’t have. Acceptance and gratitude flip your context to one of abundance because you are focused on what you do have and are thankful for it. It’s the difference between misery and joy and it’s available to each of us every moment of the day.

So here I am in the hole, counting my many blessings and refusing to indulge in suffering. Hopefully, you can benefit from these five keys to inner strength without having to go through what I have. That would be a nice silver lining, to know what’s happened to me can make a difference for you. That is one more thing to be grateful for.

Embodied Spirituality: The Truth Shall Set You Free

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By Jack Adam Weber

Source: Collective Evolution

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

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

Why does it require all of me to be honest?

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

The Power of (False) Belief

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

—Rumi

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

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

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

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

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

Being Human is Very Spiritual

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

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

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

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

Science & Critical Thinking

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

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

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

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

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

“What’s True for Me”

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

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

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

What’s True “Out There”

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

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

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

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

Warriorship

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

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

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

Embodied Spirituality

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

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

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

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

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

The Disintegrated Mind: The Greatest Threat to Human Survival on Earth

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“Triple Portrait” by Sophie Kahn

By Robert J. Burrowes

Like many people who have struggled to understand why human beings are driving the sixth mass extinction event in Earth’s history, which now threatens imminent human extinction as well, over many decades I have explored the research and efforts of a great many activists and scholars to secure this understanding. However, with many competing ideas from the fields of politics, economics, sociology and psychology, among others, this understanding has proved elusive. Nevertheless, I have reached an understanding that I find compelling: Human beings are driving the sixth mass extinction event in Earth’s history because of the disintegrated nature of the human mind.

While the expression ‘mental disintegration’ has been used in a number of contexts previously, for the purpose of my discussion in this article I am going to redefine it, explain how it originates, describe several ways in which it manifests behaviorally and the profoundly dysfunctional outcomes this generates, and suggest what we can do about it.

Given that the expression, as I am using it, describes a shocking psychological state but also one that is so widespread it afflicts virtually everyone, it can be described as posing the greatest threat to human survival on Earth. Why? Simply because it caused – and now prevents virtually everyone from thinking, feeling, planning and behaving functionally in response to – the multifaceted threats to humanity and the biosphere.

So, for the purpose of this article: Mental disintegration describes a state in which the various parts of the human mind are no longer capable of working as an integrated unit. That is, each part of the mind – such as memory, thoughts, feelings, sensing capacities (sight, hearing…), ‘truth register’, conscience – function largely independently of each other, rather than as an integrated whole. The immediate outcome of this dysfunction is that human behaviour lacks consideration, conviction, courage and strategy, and is simply driven compulsively by the predominant fear in each context.

The reason this issue first attracted my attention was because, on many occasions, I observed individuals (ranging from people I knew, to politicians) behaving in ways that seemed outrageous but it was also immediately apparent that the individual was completely unaware of the outrageous nature of their behaviour. On the contrary, it seemed perfectly appropriate to them. With the passage of time, however, I have observed this dysfunctionality in an enormously wide variety of more subtle and common forms, making me realise just how widespread it is even if it goes largely unrecognized. After all, if virtually everyone does it in particular contexts, then why should it be considered ‘abnormal’?

One version of this mental disintegration is the version usually known as ‘cognitive dissonance’. The widely accepted definition of this state, based on Leon Festinger’s research in the 1950s, goes something like this: Cognitive dissonance theory suggests that we have an inner drive to hold all of our attitudes, beliefs, values and behavior in harmony and to avoid disharmony (or dissonance). This is known as the principle of cognitive consistency. When there is an inconsistency between attitudes, beliefs and/or values on the one hand and behaviors on the other (dissonance), something must change to eliminate the dissonance.

The problem with this approach to the issue is that it assumes awareness of the inconsistency on the part of the individual impacted and also assumes (based on Festinger’s research) that there is some inclination to seek consistency. But my own observations of a vast number of people in a substantial variety of contexts over several decades have clearly revealed that, in very many contexts, individuals have no awareness of any discrepancy and, hence, have no inclination to seek consistency between their attitude, belief and/or value and their behavior. Moreover, even if they do have some awareness of the inconsistency, most people simply act on the basis of their predominant emotion – usually fear – in the context and pass it off with a rationalization. For example, that their particular work/role is so important that it justifies their excessive consumption on a planet of limited and unequally shared resources.

Consequently, to choose an obvious example, most climate, environmental, anti-nuclear and anti-war activists fail to grapple meaningfully with the obvious contradiction between their own over-consumption of fossil fuels and resources generally and the role that consumption of these resources plays in driving the climate and environmental catastrophes as well as war. The idea of reducing their own personal consumption is beyond serious contemplation (let alone action). And, of course, it goes without saying that the global elite suffers this disintegration of the mind by failing to connect their endless acquisition of power, profit and privilege at the expense of all others and the Earth, with the accelerating and multifaceted threats to human survival including the future of their own children. But the examples are endless.

In any case, leaving aside ‘cognitive dissonance’, there are several types of mental disintegration as I define it in this article. Let me briefly give you five examples of mental disintegration before explaining why it occurs.

  1. Denial is an unconscious mental state in which an individual, having been given certain information about themselves, others they know or the state of the world, deny the information because it frightens them. This is what happens for a ‘climate denier’, for example. For a fuller explanation, see ‘The Psychology of Denial’.
  2. The ‘Magic Rat’ is an unconscious mental state in which a person’s fear makes them incapable of grappling with certain information, even to deny it, so they completely suppress their awareness of the information immediately they receive it. For four examples of this psychological phenomenon, which President Trump exemplifies superbly, see ‘You Cannot Trap the “Magic Rat”: Trump, Congress and Geopolitics’.
  3. Delusion is an unconscious mental state in which a person is very frightened by certain information but the nature of the circumstances make it impossible to either deny or suppress awareness of the information so they are compelled to construct a delusion in relation to that particular reality in order to feel safe. For a fuller explanation, see ‘The Delusion “I Am Not Responsible”’.
  4. Projection is an unconscious mental state in which a person is very frightened of knowing a terrifying truth so they ‘defend’ themselves against becoming aware of this truth by (unconsciously) identifying a more palatable cause for their fear and then ‘defending’ themselves against this imagined ‘threat’. Political leaders in Israel do this chronically in relation to the Palestinians, for example. But the US elite also does this chronically in relation to any competing ideas in relation to political and economic organization in other countries. See ‘The Psychology of Projection in Conflict’.
  5. Lies arise from a conscious or unconscious mental state in which a person fears blame and/or punishment for telling an unpalatable truth (such as one that will self-incriminate) so they unconsciously employ tactics, including lying, to avoid this blame and punishment (and thus project the blame onto others). When people lie unconsciously, it means they are lying to themself as well; that is, constructing a lie without awareness that they are doing so. For a fuller explanation, see ‘Why Do People Lie? And Why Do Other People Believe Them?’

So why does this mental disintegration – this disintegration of the mind so that its many components are essentially unaware of the others – happen? In brief, it happens because, throughout childhood, each individual is endlessly bombarded with ‘visible’, ‘invisible’ and ‘utterly invisible’ violence in the name of socialization, which is more accurately labeled ‘terrorization’. This is done to ensure that the child is obedient despite the fact that obedience has no evolutionary functionality whatsoever. See ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice’.

A primary outcome of this terrorization in materialist cultures is that the child learns to suppress their awareness of how they feel by using food and material items to distract themselves. By doing this, the child rapidly loses self-awareness and learns to consume as the substitute for this awareness. Clearly, this has catastrophic consequences for the child, their society and for nature (although it is immensely profitable for elites and their agents). For a fuller explanation, see ‘Love Denied: The Psychology of Materialism, Violence and War’.

Beyond this, however, this terrorization ensures that the human mind is so disintegrated that virtually all humans have no problem living in denial, delusion and projection and using ‘magic rats’ and lies on a vast range of issues because they simply have no awareness of reality in that context. Different parts of their disintegrated mind simply hold one element of their mind separately from all others (thus obscuring any denial, delusion and projection and the use of ‘magic rats’ and lies), consequently precluding any tendency to restore integrity from arising.

This is why, for example, most people can lie ‘outrageously’, including under oath, without the slightest awareness that they are doing so and which, as an aside, is why oaths to tell the truth in court, and even lie detector tests, are utterly meaningless. If the person themself is unaware they are lying, it is virtually impossible for anyone else – unless extraordinarily self-aware – to detect it. And, of course, judges and juries cannot be self-aware or they would not agree to perform their respective roles in the extraordinarily dysfunctional and violent legal system. See ‘The Rule of Law: Unjust and Violent’.

In essence then, the process of ‘socializing’ (terrorizing) a child into obedience so that they will ‘fit into’ their particular society has the outcome of scaring them into suppressing their awareness of reality, including their awareness of themself. In this circumstance, the individual that now ‘survives’ does so as the ‘socially-constructed delusional identity’ (that is, obedient and, preferably, submissive individual) that the significant adults in their childhood terrorized them into becoming.

To reiterate: Because social terrorization destroys the emergence of an integrated mind that would enable memory, sensing capacities, thoughts, feelings, conscience, attitudes, beliefs, values and behaviours to act in concert, the typical individual will now invariably act in accord with the unconscious fear that drives every aspect of their behavior (and ‘requires’ them to endlessly seek approval to avoid the punishment threatened for disobedience when they were a child).

Moreover, this disintegrated mind has little or no capacity to ‘observe reality’ in any case, such as seek out genuine news sources – like the one you are reading now – that accurately report the biodiversity, climate, environmental, military and nuclear catastrophes and, having done so, to be truly aware of this news in the sense of deeply comprehending its meaning and implications for their own behaviour.

So, to elaborate one of the examples cited above, even most individuals who self-identify as climate, environmental, anti-nuclear and/or anti-war ‘activists’ go on over-consuming (which is highly socially approved in industrialized societies) without any genuine re-evaluation of their own behaviour in light of what should be the observed reality about these crises (or, if their mind allows a ‘re-evaluation’ to commence, to dismiss it quickly with a rationalization that their over-consumption is somehow justified).

One obvious outcome of this is that elite-controlled corporations and their governments can largely ignore ‘activist’ entreaties for change because activist (and widespread) over-consumption constitutes financial endorsement of the elite’s violent and exploitative economy. In other words: If people are buying the products (such as fossil fuels for their car and air travel, and hi-tech devices), made possible by fighting the wars and exploiting the people in countries where the raw materials for this production are secured, then why pay attention to calls for change? Dollars speak louder than words.

So what can we do?

Well, given that the above describes just a small proportion of the psychological dysfunctionality of most humans, which is why we remain on the fast track to extinction despite overwhelming evidence of the profound changes that need to occur – see ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’ – I encourage you to seriously consider incorporating strategies to address this dysfunctionality into any effort you make to improve our world.

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

For virtually everyone, it will include reviewing your relationship with children and, ideally, making ‘My Promise to Children’.

For those who feel readily able to deal with reality, consider campaigning strategically to achieve the outcomes we need. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy. The global elite is deeply entrenched – fighting its wars, exploiting people, destroying the biosphere – and not about to give way without a concerted effort by many of us campaigning strategically on several key fronts.

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

But, most fundamentally of all, if you understand the simple point that Earth’s biosphere cannot sustain a human population of this magnitude of which more than half endlessly over-consume, then consider accelerated participation in the strategy outlined in ‘The Flame Tree Project to Save Life on Earth’.

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

The Earth Pledge 

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

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

Conclusion

There is a vast array of ‘professional help’, literature, video material, lecturers and other ‘resources’ from a wide range of perspectives that advocate and ‘teach’ one or a variety of ways that people can use to change their behaviour to get improved outcomes in their lives (whether from a personal, economic, business, political or other perspective). Virtually all of these constitute nothing more than psychological ‘tricks’ to achieve a short-term outcome by ‘working around’ the fundamental truth: As a result of terrorization during childhood, virtually all humans are unconsciously terrified and this makes their behaviour utterly dysfunctional.

The point is this: there is no trick that can get us out of the catastrophic mess in which we now find ourselves. Only the truth can do that. Psychological and behavioural dysfunctionalities notwithstanding, if we do not address this fear as part of our overall strategy, then this fear will destroy us in the end. And the evidence of that lies simply in the fact that the daily updates on the already decades-long but ongoing horrific biodiversity, climate, environmental, nuclear, war and humanitarian crises are testament to our ongoing failure to respond appropriately and powerfully. Because our (usually unconscious) fear prevents us from doing so.

So if you believe that human beings are going to get out of our interrelated social, political, economic, military, nuclear and ecological crises with a largely psychologically dysfunctional population, I encourage you to re-evaluate that belief (paying attention, if you can, to how your disintegrated mind intervenes to prevent you doing so). And I encourage you to ask yourself if the value we get out of improving the psychological functionality of our species might not be worth considerable effort as part of our overall strategy to avert human extinction.

 

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.

Social Media and the Society of the Spectacle

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By Kenn Orphan

Source: CounterPunch

“The reigning economic system is a vicious circle of isolation. Its technologies are based on isolation, and they contribute to that same isolation. From automobiles to television, the goods that the spectacular system chooses to produce also serve it as weapons for constantly reinforcing the conditions that engender “lonely crowds.”

― Guy Debord, The Society of the Spectacle

“The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized. Vast numbers of human beings must cooperate in this manner if they are to live together as a smoothly functioning society.”

― Edward Bernays, Propaganda

“We think we’re searching Google; Google is actually searching us. We think that these companies have privacy policies; those policies are actually surveillance policies. We’re told that if we have nothing to hide, then we have nothing to fear. The fact is, what they don’t tell us and what we are forgetting, that if you have nothing to hide, then you are nothing, because everything about us that makes us our unique identities, that gives us our individual spirit, our personality, our sense of freedom of will, freedom of action, our sense of our right to our own futures, that’s what comes from within. Those are our inner resources. That’s our private realm. And it’s intended to be private for a reason, because that is how it grows and flourishes and turns us into people who assert moral autonomy—an essential element of a flourishing, democratic society.”

― Shoshana Zuboff, author of Master or Slave: The Fight for the Soul of Our Information Civilization 

“Under observation, we act less free, which means we effectively are less free.”

― Edward Snowden

Recently I was rereading some of Guy Debord’s The Society of the Spectacle. I was reminded of how essential this work by the late French Marxist philosopher is to today’s age of social media. Debord’s understanding of how the forces of capital shape our collective experiences and thoughts speaks to our time where algorithms dominate the trajectory of the psyche against a craven backdrop of what political philosopher Sheldon Wolin has described as “inverted totalitarianism.”

Every day we are bombarded with the imagery of empire and capital. It is relentless. Our minds have become both a marketplace and a commodity to be traded. And it is a lucrative industry with Facebook and Google as prime examples. Their data collection and surveillance typify a conjoining of the state and capitalist economy; and they have carved out insidious new spaces in the human brain to coerce self-imposed censorship and conformity to the prevailing consumerist global order.

This social conditioning is a process which requires mass compliance. The infamous propagandist for industry and vaunted “father of public relations” Edward Bernays understood that. It takes time to manipulate the multilayered strata of the human psyche, especially in regard to large populations of people. But history is replete with tragic examples of its successful implementation by powerful interests. Today those interests lie squarely with capital and empire; but the effects are the same, distraction, censorship, alienation, coerced, compliance with the norms of the status quo and the numbing of the critical mind.

Debord said, “Such a perfect democracy constructs its own inconceivable foe, terrorism. Its wish is to be judged by its enemies rather than by its results. The story of terrorism is written by the state and it is therefore highly instructive. The spectating populations must certainly never know everything about terrorism, but they must always know enough to convince them that, compared with terrorism, everything else seems rather acceptable, or in any case more rational and democratic.” This profound observation is even more important today. The state, via mass media, informs us of the villains and phantoms they believe we should fear. Other, far more destructive, deadly and oppressive threats such as the continued proliferation of nuclear arms, catastrophic climate change, collapse of ecosystems, dangers to public health from industrial pollutants, vastly unequal, racist and brutal economic and legal systems, militarism or plutocratic tyranny can then be relegated as non-issues, or at least lesser ones.

Most people on the planet will not suffer or die from a terrorist attack, but they are very likely to be severely affected by the other issues mentioned above. Imagery on portable screens that virtually everyone in the West and around the world has access to communicates messages that may speak to some of these dire or existential problems, but they do so in an abstract manner that divorces the observer from the subject.

As Debord observed, this kind of culture of spectacle informs our personal relationships as well. Whether one is “present” on social media or not has become a sort of litmus test of ones presence in life itself. “Likes” or emojis have replaced and truncated language to such an extent that now older forms of communication are often looked at with novelty, suspicion, or even disgust. What’s more is that emojis in social media, particularly Facebook, have been employed all too often as tools of ridicule or even harassment of weak or vulnerable people. But what is perhaps the most striking about the current social media age is its repetitive narrative of self-aggrandizement. One so repetitive and hypnotic that it almost appears invisible. The “selfie” and “status update” are examples of the unending drive of social media to create a false sense of self to present to the world. Of course this self must conform and be well adjusted to consumerist society in one form or another lest it be tagged for “mental health issues,” subversive thought or behavior, or simply be rendered unnoticed or unimportant by society in general.

Indeed, I am certain Debord would be horrified at the age of social media. At no other time in human history has there been a greater confluence of authoritarian dominance or social control implemented in such an intimate and ubiquitous manner. Unlike Debord’s time, social media provides a new medium to not only socially condition the masses but for the corporate state to gather what was once private information about those masses via their personally owned devices and apps.

That it masquerades as a form of democracy is equally disturbing, especially since at its core it represents the policing of thought and dampening of dissent. He wrote as if penning a prophecy: “The spectator’s consciousness, imprisoned in a flattened universe, bound by the screen of the spectacle behind which his life has been deported, knows only the fictional speakers who unilaterally surround him with their commodities and the politics of their commodities. The spectacle, in its entirety, is his “mirror image.””

This spectacle reigns supreme in today’s social media culture. It is essential to its formulation and operating guidelines. Under such a paradigm history must be sterilized of analysis and ultimately atomized into unrelated instances to make an eternal present, divorced from any transformative potential. Therefore corporations and industries which have long records of polluting the environment or lying to the public about the safety of their products can continue to expand and even be celebrated by the corporate owned media. Religious institutions with long histories of abuse, patriarchy and repression can maintain their status as trusted institutions. The military can repeat the lie over and over that it is noble despite a history drenched in the blood of well documented atrocities and ongoing crimes. The United States and many other nations can keep calling themselves democracies despite quite obvious facts that strongly refute that designation. The mere notion of revolution then is made to be farcical or even dangerous. After all, how could revolution ever be seen as necessary within a democracy?

Social media does not necessarily signal the death of democratic freedom, but in its current form and under the aegis of capital it is certainly a nail in its coffin. This is because under such circumstances it is incapable of being anything other than a means for capital accumulation for the corporate state and a platform for its narrative, and it will do this through ever more invasive, censorial and repressive means. As Edward Snowden pointed out, people are less free when they feel that they are being observed. This is especially so when the observer is the state. Several studies have indicated that there is a sharp decline in certain online searches among the general public following any indication that government agencies are logging those searches, even if those citizens have not committed any crime. And the chilling effect is not unfounded. One incident involved an innocent couple who were visited by counter-terrorism police after searching Google for pressure cookers and backpacks. Since the internet has become the world’s public library, the implications for democracy are as dire as they are clear.

Unplugging from any of this isn’t easy, nor is it necessarily virtuous, but there are ways to divest from its social control personally and collectively. There are also ways to use it which defy its dominant algorithms. Détournement, which merely means rerouting or hijacking in French, is one of those ways. This involves inverting the imagery or messages of capital and empire to illustrate and even amplify their mendacity. It has a long history of effective use in bending the dominant narrative to one which reflects reality.

All of this is not to say that technology or social media are inherently bad, but to recognize that much of it has become a vehicle for a rather pernicious authoritarianism. And its danger lies in the fallacy of its benign appearance. Whether it be Google maps or one of countless other “helpful” apps one uses on a daily basis, surveillance capital becomes a means of controlling behavior, transactions, choices, as well as determining which members of society present a threat to the order. In other words, conformity is strongly reinforced while any form of dissent is rendered dangerously subversive. But although the algorithmic maps to our collective psyche are being endlessly drawn by programmers and their corporate and state masters, we still have the agency to navigate these landscapes with our eyes open. And indeed, the best tool we possess will always be that critically informed dissent the powerful so fear the most.

SHENPA AND THE TIBETAN ART OF NOT GETTING HOOKED

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By Azriel ReShel

Source: Waking Times

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

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

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

So Why do we Get Hooked?

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

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

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

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

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

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

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

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

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

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

Overcoming Our Attachments

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

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

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

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

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

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

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By Caitlin Johnstone

Source: CaitlinJohnstone.com

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

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

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

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

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

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

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

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

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

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

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

Renowned author and teacher Eckhart Tolle agrees:

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

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

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

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

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

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

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

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

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

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

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

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

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

Defending Julian Assange; Defending the Truth

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By Robert J. Burrowes

On 11 April 2019, WikiLeaks editor Julian Assange was dragged from the Ecuadorian Embassy in London by UK police and arrested for breaching a bail condition. See ‘Arrest update – SW1’. Upon arrival at a London police station, Julian was ‘further arrested’ on behalf of the United States government to satisfy an extradition warrant under Section 73 of the UK Extradition Act. See ‘UPDATE: Arrest of Julian Assange’.

Following a brief court hearing in which the extraordinary prejudice of the district judge was on clear display – see ‘Chelsea and Julian Are in Jail. History Trembles’ – Julian is now imprisoned in south London’s maximum security Belmarsh Prison. He will appear in custody at Westminster Magistrates’ Court for a preliminary extradition hearing on 2 May and the US must produce its case for requesting Julian’s extradition from the UK by 12 June but, as Nicholas Weaver reports, Julian could be in UK custody for years as the extradition is contested in court. See ‘The Wikileaks Case Is Just Beginning’.

Prior to his arrest, Julian had been living in the Ecuadorian Embassy since 2012, having been granted citizenship of Ecuador and asylum by that country because many people were well aware of the risk he faced if he was tried in a kangaroo court in the United States. This asylum, to which Julian was entitled under long-standing provisions of international law, had been granted by previous Ecuadorian President Rafael Correa, who clearly understood this law (and the moral principles on which it is based).

As a result of his recent arrest however, Julian is under threat of extradition to the United States so that he can face criminal prosecution/persecution – see the US indictment of Julian Assange or ‘Read the Julian Assange indictment’ – for his role in exposing the truth about US war crimes in Afghanistan (the Afghan War Diary) and Iraq (the Iraq War Logs), as did The Guardian and The New York Times, by publishing leaked evidence of these crimes – including the ‘Collateral Murder’ video – as well as publishing evidence of widespread government corruption on the WikiLeaks website. It was this threat of persecution by US authorities that led Julian to seek asylum in the Ecuadorian Embassy in the first place.

However, since the election in Ecuador on 24 May 2017 of the criminal and cowardly president Lenín Moreno, Julian’s asylum has been under threat and the conditions of his stay in the Embassy have rapidly deteriorated. This is because Moreno has been anxious to divert public attention from the spotlight of corruption currently shining directly on him – see ‘Ecuador National Assembly to Start Corruption Probe of Moreno’ – and to secure the loans offered as bribes by US officials while capitulating to US government pressure to illegally terminate Julian’s political asylum. See ‘Ecuador Bowed to US Pressure, Violated Law – Assange’s Associate’ and ‘WikiLeaks Founder Julian Assange Arrested, Activists Rally to Stop US Extradition’.

Of course, the criminal and cowardly nature of Moreno’s action is highlighted by the fact that the decision of the Ecuadorian government to terminate Julian’s asylum was done in violation of article 79 of Ecuador’s constitution which forbids extradition of its own citizens. See ‘Republic of Ecuador Constitution of 2008’. As Moreno’s predecessor, Rafael Correa noted simply in one Facebook post: ‘Moreno is a corrupt man’. See ‘Facebook Removes Page of Ecuador’s Former President on Same Day as Assange’s Arrest’.

Unfortunately, as further evidence of its function as an elite agent, rather than facilitating free speech, Facebook promptly ‘unpublished’ Correa’s Facebook page. Clearly, Moreno’s corruption is not a subject that Facebook wants advertised. See ‘Facebook Removes Page of Ecuador’s Former President on Same Day as Assange’s Arrest’. Still, it should be pointed out, Twitter’s function as an elite agent is no different. See ‘Twitter Restricts Account of Julian Assange’s Mother’.

Naturally enough, despite elite efforts to control the narrative, many people and organizations around the world have been outraged at the treatment of Julian (as well as other truthful journalists and whistleblowers such as Chelsea Manning, who has recently been imprisoned yet again, and Edward Snowden) who act courageously on the basis that the public has a right to know about the criminality of their governments as well as to know the truth generally.

As long ago as 5 February 2016, the Office of the High Commissioner for Human Rights (OHCHR) at the United Nations issued a statement in which they ‘called on the Swedish and British authorities to end Mr. Assange’s deprivation of liberty, respect his physical integrity and freedom of movement, and afford him the right to compensation’ noting that its opinions are ‘legally-binding to the extent that they are based on binding international human rights law, such as the International Covenant on Civil and Political Rights (ICCPR)’. See ‘Julian Assange arbitrarily detained by Sweden and the UK, UN expert panel finds’.

Moreover, in recent days, UN officials have spoken openly of their serious concern if Julian’s asylum was illegally revoked. See ‘UN expert on privacy plans to visit Julian Assange’ and ‘Two UN Rapporteurs Are Concerned About Julian Assanges’ Situation’.

And just recently, on 11 April 2019, the American Civil Liberties Union issued its response to Julian’s arrest, noting that ‘Criminally prosecuting a publisher for the publication of truthful information would be a first in American history, and unconstitutional.’ The report added that ‘Any prosecution by the United States of Mr. Assange for Wikileaks’ publishing operations would be unprecedented and unconstitutional, and would open the door to criminal investigations of other news organizations. Moreover, prosecuting a foreign publisher for violating U.S. secrecy laws would set an especially dangerous precedent for U.S. journalists, who routinely violate foreign secrecy laws to deliver information vital to the public’s interest.’ See ‘ACLU Comment on Julian Assange Arrest’.

So once extradited, would Julian have any chance of defending himself with the truth? As US attorney Bill Simpich explains, Julian will be prevented from presenting the essential elements of his defense because ‘The [US] government doesn’t want a fair fight. In a fair fight, the government will lose.’ See ‘The Julian Assange Case: Revealing War Crimes Is Not a Crime’.

More bluntly, Jonathan Turley points out:

‘[T]he Justice Department is likely to move aggressively to strip Assange of his core defenses. Through what is called a motion in limine, the government will ask the court to declare that the disclosure of intelligence controversies is immaterial. This would leave Assange with only the ability to challenge whether he helped with passwords and little or no opportunity to present evidence of his motivations or the threat to privacy.

‘The key to prosecuting Assange has always been to punish him without again embarrassing the powerful figures made mockeries by his disclosures. That means to keep him from discussing how the U.S. government concealed attacks and huge civilian losses, the type of disclosures that were made in the famous Pentagon Papers case. He cannot discuss how Democratic and Republican members either were complicit or incompetent in their oversight. He cannot discuss how the public was lied to about the program.’ See ‘Julian Assange Will Be Punished for Embarrassing the DC Establishment’.

Hence, while the Ecuadorian, British and US governments are flagrantly violating the law in persecuting Julian, it is being left to individuals and civil society organizations to defend him and many are mobilizing to do so already.

As a result, people have signed petitions – see ‘Don’t extradite Assange!’ and ‘Block Extradition & Prosecution of Julian Assange for First Amendment-Protected Journalism’ – some have participated in demonstrations at UK embassies and consulates around the world – see, for example, ‘Protesters Call on UK to #FreeAssange Outside British Embassy in DC’ – and others have engaged in other acts of solidarity as suggested, for example, by Julian’s mother Christine or on the website ‘Defend WikiLeaks’ and in this article: ‘Julian Assange Arrested, Take Action Now’.

Given the importance of defending our access to accurate information about our world, rather than the propaganda marketed as ‘news’ by the corporate media, it is worth reflecting on how best we can do this and, in doing so, defend people like Julian and Chelsea (who play such a vital role in giving us access to the truth in particular contexts) at the same time.

Hence, because of my own longstanding interest in developing thoughtfully-designed nonviolent strategies in our struggle to make our world one of peace, justice and ecological sustainability, let me suggest a strategic way forward that will honor the courage of Julian and Chelsea by maximizing the impact of their truth-telling on the longer-term struggles just mentioned while also taking separate action to provide some additional pressure to assist them in the short and medium terms.

In order to design this strategy well, let us first analyze the issue of why those who tell the truth are persecuted. If we do not understand, precisely, why this happens, we cannot respond powerfully.

Accurate Strategic Analysis Depends on Knowing the Truth

If we are to understand, accurately, the context and structural dimensions of a conflict (that is, the ‘big picture’ in which it is contained) so that we can identify and analyze the underlying drivers of the conflict in order to develop a coherent strategy to address these drivers, then the very first prerequisite is that we have truthful information. Without this truthful information, activists have zero prospect of accurately understanding and analyzing what is happening in the world (such as in relation to war and the climate catastrophe, for example).

Because the global elite is highly aware of the importance of the truth, it goes to enormous effort to make it difficult, if not impossible, to access the truth, particularly in certain critical contexts. And there are some classic historical examples, among many others, where not knowing the truth has allowed elites to inflict monumental atrocities in our name while crippling efforts to strategically mobilize opposition to these atrocities.

The most obvious examples of this phenomenon include ‘false flag’ attacks such as those conducted by US authorities and their allies on 9/11 as the prelude to launching their ‘war on terror’ which has caused immeasurable damage to, if not virtually destroyed, entire countries across west Asia and north Africa. If the truth about those behind the 9/11 attacks had been immediately available, rather than still ‘dribbling out’ nearly 20 years later, then it would have been far easier to mobilize resistance to the US-led wars on other countries and to campaign, strategically, for the profound changes needed to ensure that our world is spared the scourge of such atrocities in future. To access the definitive account of the overwhelming evidence in relation to 9/11 as a false flag attack, see 9/11 Unmasked: An International Review Panel Investigation which is reviewed in ‘The Fakest Fake News: The U.S. Government’s 9/11 Conspiracy Theory’. For a long but incomplete list of false flag attacks, see ‘The Ever-Growing List of ADMITTED False Flag Attacks’.

So if we ask the question ‘Who played the primary role in deceiving us about 9/11 and molding the desired public response?’, the answer is that it was some key government, corporate, military and bureaucratic spokespeople and, particularly, the corporate media projecting the words of these official spokespeople far and wide. But if we ask the question ‘Who was controlling these spokespeople and the corporate media?’ the answer is ‘the global elite’.

This is because a primary function of the global elite, which it has long understood, is to create (using individuals employed within its think tanks as well as compliant academics) and maintain (through education systems, the entertainment industry and the corporate media) the dominant narrative in society so that the information available to the public is the information that the elite needs to shape public perception in favor of elite interests, such as perpetual war and chronic over-consumption, which ensure perpetuation of elite power, profit and privilege.

Hence, as you can see, people like Julian Assange and Chelsea Manning and organizations like WikiLeaks represent a fundamental threat to elite power, profit and privilege precisely because their truth-telling functionally undermines the elite narrative, for example, that our ‘enemy’ is a bunch of terrorists somewhere rather than the global elite itself.

While the false flag examples offered above highlight how suppression of the truth disempowers activists and populations thus helping to minimize any effective mobilization in response, there are also a great many examples where the truth was critical to informing and helping to mobilize activists to resist injustice, in one form or another. For example, Kevin Zeese superbly illustrates the crucial importance of WikiLeaks in facilitating awareness of the truth during the uprisings in 2011 across north Africa and west Asia. See ‘Julian Assange: At the Forefront of 21st Century Journalism’.

In essence then, it is individuals like Julian and Chelsea, rather than the sycophantic editors, reporters and journalists working for the corporate media, who give us the information we need to know so that we can better understand how our dysfunctional and violent world works and campaign effectively to change it.

And so they are enemies of the elite who must be silenced and discredited, legally or otherwise.

If you would like to read other accounts by individuals who astutely warn us of the deeper implications of what is happening to Julian, see the recent articles by Chris Hedges ‘The Martyrdom of Julian Assange’ and John Pilger ‘The Assange Arrest Is a Warning from History’.

So what do we do?

Well, I believe we honor individuals like Julian and Chelsea by using the truths they reveal to us to develop and implement thoughtfully-designed nonviolent strategies to make our world one of peace, justice and ecological sustainability. This is why they risk paying (and are now paying) such a high personal price to get us the truth that must inform these struggles. But we can also assist courageous individuals like Julian and Chelsea in the short-term too. So let me also add to the suggestions made by others mentioned above.

If we are to make the most use of the truth that Julian and Chelsea have risked (and paid) so much to get to us, then we must campaign strategically. By doing this, as I just mentioned, we truly honor their efforts and sacrifice. So, for example, if you want to campaign to end the elite’s wars and destruction of our climate from which it profits so enormously, then consider doing it strategically. See Nonviolent Campaign Strategy. This site identifies, among other key elements of strategy, the two strategic aims and the basic list of strategic goals necessary to achieve these outcomes. See ‘Campaign Strategic Aims’.

Irrespective of whether or not you are keen on campaigning in this way, there is a fifteen-year strategy for tackling all elements of our environmental crisis in ‘The Flame Tree Project to Save Life on Earth’.

If you would like to tackle the problem at its core, consider making ‘My Promise to Children’ so that your children grow up with the conscience and courage of Julian and Chelsea. Unfortunately, individuals of their conscience and courage are incredibly rare in our world: not a powerful place to start in tackling a global elite that is utterly insane.

‘Insane?’ you might ask. Remember this: the global elite and many of its political, corporate, bureaucratic, military and academic agents, spend their time planning and implementing strategies to kill people (using military violence and economic exploitation) to make a profit. Do you really believe that this is something that a sane person would spend their time doing? I know you have been inundated with propaganda throughout your life to make you accept (or ignore) the violence in our world without question but pause and ponder it now: is it really sane? Are we not capable, as a species, of organizing our world to achieve peace, justice and ecological sustainability? See ‘The Global Elite is Insane Revisited’ with a lot more detail in ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice’.

Moreover, individuals who are not incredibly psychologically damaged do not manipulate elite institutions – such as the legal system: see ‘The Rule of Law: Unjust and Violent’ – to persecute powerful individuals like Julian and Chelsea. The conscience and courage of Julian and Chelsea are readily recognized by those who are not psychologically damaged: they are qualities of exceptional individuals whom we should honor.

If you would like to join the worldwide movement to end all violence, you are welcome to sign the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

But we do not need to confine our acts of solidarity with Julian and Chelsea to those regarding strategies for profound change or the others mentioned above either. If you want to act powerfully in their support, consider the following five options as well and do as many as you can:

  1. Boycott The Guardian and The New York Times (because they were two of the original outlets that published material sourced from WikiLeaks but now hypocritically engage in the persecution of Julian and Chelsea). And suggest to others that they also boycott these media outlets.
  2. Boycott all media outlets (anywhere in the world) that advocate or support the arrest, trial and/or imprisonment of Julian and/or Chelsea. And suggest to others that they boycott these media outlets too. If you want the truth about our world, get it from news outlets like the one you are reading now.
  3. Boycott Facebook. And suggest to others that they boycott this medium too.
  4. Boycott Twitter. And suggest to others that they boycott this medium too.
  5. Write letters of solidarity to Julian and Chelsea. Tell them what you are doing to make best use of the truths they have revealed.

Given elite control of all political, economic, commercial, legal, social and media institutions of any consequence in our world, it will not be easy to liberate Julian (and, perhaps, even Chelsea) in the short term. UK and US elites may even conspire to secretly put Julian on a rendition flight to the US or simply be content with a protracted legal struggle which distracts many of us from the issues that Julian and Chelsea so courageously put in the spotlight.

For that reason, while we struggle to liberate them we can also struggle to liberate the vast number of other people who suffer the elite’s military violence and economic exploitation so that the efforts of Julian and Chelsea are not in vain.

 

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.

 

Cyberpunk: The Human Condition amid High-tech Alienation and Urban Dystopia

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By Raymond Lam

Source: BuddhistDoor.net

I love the seashore and the countryside, but I have spent most of my life in cities, with little to no time spent in the country. I grew up in Brisbane, Australia (which, despite its beauty and vibrant coffee culture, is hardly a skyscraper metropolis) and have spent a good deal of time in Hong Kong. Over the years I have visited Shanghai, Tokyo, and Seoul—cities that have long inspired novelists and artists in cyberpunk circles.

Cyberpunk features “technologized” cities with endless skyscrapers shimmering in an ocean of neon lights and elevated railways. These cityscapes are often bathed in darkness, shadow, and rain. More often than not, the protagonists of these stories are lone-wolf types, running through grungy alleys and estranged from wider society. As a genre of writing, film, and animation, the dystopian cyberpunk imagination has been immensely influential in both Asian and Western pop culture, exemplified by the Blade Runner movies, The Matrix franchise, and the Japanese anime Ghost in the Shell.

To many social commentators, cyberpunk carries eerie reminders of certain characteristics of urban living today—an endless feed of information, insecurity, and distractions through the Internet and social media, the press and media serving as distractions or brainwashing rather than useful information, and social alienation and unfulfilling work. In these activities is an almost gleeful dismissiveness of the need to reflect on human nature and what it means to be a human being: a key concern of religions and philosophical schools through the ages.

As Buddhistdoor Global columnist Paola Di Maio notes about our headlong trajectory into developing communication between human beings and AI: “Excited at the prospect of scientific advances, researchers seem to ignore that enhanced cognition comes with enhanced responsibility, maturity, and responsible decision-making abilities.” This is the key concern and, as it happens, the idea of human interface with computers or “mind technologies” is about as cyberpunk as it gets.

There are far more informed writers who have unpacked the themes of cyberpunk exhaustively, but I find this description particularly useful for grasping the general aesthetic and spirit. This is from an essay by Lawrence Person: “Classic cyberpunk characters were marginalized, alienated loners who lived on the edge of society in generally dystopic futures where daily life was impacted by rapid technological change, an ubiquitous datasphere of computerized information, and invasive modification of the human body.” (Slashdot.org) Surely many of these themes sound familiar?

The eminent science fiction writer J. G. Ballard (1930–2009) defied assumptions about traditional storytelling and sought to upend the archetypes that were assumed to be universal, saying that he wanted a storytelling style that possessed “more psycho-literary ideas, more meta-biological and meta-chemical concepts, private time systems, synthetic psychologies and space-times, more of the sombre half-worlds one glimpses in the paintings of schizophrenics.” (Ballard 2017, 103) Most interestingly, Ballard criticized the “external” emphasis of so much science fiction of his day (such as on space travel), declaring: “The biggest developments of the immediate future will take place, not on the Moon or Mars, but on Earth, and it is inner space, not outer, that needs to be explored. The only truly alien planet is Earth.” (Ballard 2017, 103)

My opinion is that good cyberpunk is itself a kind of literary expression of contemporary inner preoccupations and concerns. Take the notion of loneliness, for example. Some good research has been done about urban life and its correlation with loneliness, but the results are ambiguous. One study found that urban life is undoubtedly more stressful than rural life (and has been so since the Industrial Revolution), yet how lonely one feels is a very difficult thing to measure. If we are to take seriously Ballard’s notion that the best kind of science fiction is about inner space, then perhaps we have also been distracted by the neon cityscapes of gritty cyberpunk metropolises.

The interesting stuff is not happening in an action-packed helipad gunfight with a hypersonic jet on top of a tower owned by a futuristic robotics corporation. It is happening in the neurotic mind of one of that corporation’s low-level office workers, humiliated in public through a thoughtless social media post by her supervisor, who himself seeks distraction from his instantly replaceable managerial role by interfacing his brain with a computer’s pornographic VR program. It is not just about cybernetics and the development of androids, but how society changes as a result of them.

I like to think that, perhaps one day in the future, when meditation practice centers are hidden away in glass and metal skyscrapers—some of them already are in the worlds biggest cities—and temples of traditional Asian design are surrounded by looming corporate structures, these loci of spiritual meaning and truly human work will have helped to fortify the inner worlds of these cities’ denizens against the darker side of cyberpunk. Ballard was right. The true struggle for meaning and dignity is more often on the inside, even in a society dominated by neon, nightfall, and neuro-computers.

References

Ballard, J. G. 2017. “Which way to inner space?” In Science Fiction Criticism: An Anthology of Essential Writings. Edited by Rob Latham. London and New York: Bloomsbury.