Our age of horror

In this febrile cultural moment filled with fear of the Other, horror has achieved the status of true art

By M M Owen

Source: aeon

In Ray Bradbury’s horror short story, ‘The Next in Line’ (1955), a woman visits the catacombs in Guanajuato, Mexico. Mummified bodies line the walls. Lying awake the next night, haunted by her macabre tour, she finds that her heart ‘was a bellows forever blowing upon a little coal of fear … an ingrown light which her inner eyes stared upon with unwanting fascination’.

Our present era is one in which the heart of culture is blowing hard upon a coal of fear, and the fascination is everywhere. By popular consent, horror has been experiencing what critics feel obliged to label a ‘golden age’. In terms of ticket sales, 2017 was the biggest year in the history of horror cinema, and in 2018, Hereditary and A Quiet Place have been record-breaking successes. In both the United States and the United Kingdom, sales of horror literature are up year over year – an uptick that industry folk partly attribute to the wild popularity of Netflix’s Stranger Things (2016-). And the success isn’t merely commercial. Traditionally a rather maligned genre, these days horror is basking in the glow of critical respectability. As The New York Times remarked this June, horror ‘has never been more bankable and celebrated than it is right now’.

As any historian of the genre will tell you, horror has had previous golden ages. Perhaps ours is just a random quirk of popular taste. But perhaps not. Perhaps we are intoxicated by horror today because the genre is serving a function that others aren’t. Can’t. Horror’s roots run deep, but they twist themselves into forms very modern. The imagination’s conversion of fear into art offers a dark and piercing mirror.

My earliest horror memory is Stay Out of the Basement (1992), one of R L Stine’s Goosebumps series of young adult novels. In the story, a botanist accidently creates a hybrid plant clone of himself. When the clone comes to life, he tries to steal his humanoid self’s life. The botanist’s children unmask the imposter, and in a mess of green blood and plant mush, the clone is felled with an axe. The rescued father disposes of the rest of the mutating plant matter, and the family is all set to live happily ever after. But at the very end, the daughter is standing in the garden and feels a small plant nudging her ankle. The plant whispers to her: ‘Please – help me. I’m your father.’ Stay Out of the Basement is no masterpiece, but I was young, and it struck me cold.

Horror is what anthropologists call biocultural. It is about fears we carry because we are primates with a certain evolved biology: the corruption of the flesh, the loss of our offspring. It is also about fears unique to our sociocultural moment: the potential danger of genetically modifying plants. The first type of fear is universal; the second is more flexible and contextual. Their cold currents meet where all great art does its work, down among the bottomless caves on the seabed of consciousness. Lurking here, a vision of myself paralysed in the dirt, invisible to those I love.

Horror has always been with us. Prehistoric cave paintings are rife with the animal-human hybrids that remain a motif of horror to this day. Every folktale tradition on Earth contains tales of malevolent creatures, petrifying ghosts and graphic violence. The classics are frequently horrifying: in Homer’s Odyssey, when the Cyclops encounters Odysseus’ men, the monster eats them, ‘entrails, flesh and the marrowy bones alike’.

We have always told horror stories, and we always will. Because horror is an artistic expression of an ontological truth: we are creatures formed in no small part by the things to which we are averse. Fear is a base ingredient of consciousness, partaking of brain circuits that are so ancient humans share them with all vertebrate lifeforms. As the neuroscientist Antonio Damasio has described, the whole weird soup of human feeling emerged as a result of our beginning to process whether to ‘approach or avoid … certain places or things or creatures’. Our cognition absorbs reality as a vast spectrum of potential encounters, and horror alchemises the dark end into art.

Thus, evolutionary analyses of horror mention monsters as the genre’s most defining feature. As the philosopher Stephen T Asma puts it, ‘during the formation of the human brain, the fear of being grabbed by sharp claws, dragged into a dark hole and eaten alive was not an abstraction’. For a quarter of a million years – the vast majority of Homo sapiens’ existence as a species – we lived outdoors, with giant hyenas, saber-toothed cats and other carnivores representing a real threat to life. That other ancient health risk, the biological pathogen, manifests itself in the tendency of monsters to be not only violent but also disgusting – feral, oozing blood and saliva, bearing their infectious teeth. From the evolutionary perspective, horror’s vast monstrous menagerie echoes with Paleolithic peril.

Historically, horror’s willingness to play directly to our evolved physiology has seen it earn a low reputation. Western culture was built on a vision of ourselves as above the beasts, above the beastliness of acquiescing helplessly to the demands of the body. But horror can bypass all intellect, extract from us an embarrassingly animalistic response. The skittish physicality of the ‘jump scare’ is a manipulation of what biologists call the startle response, present in all mammals. And cruder horror always contains that other ghastly reminder of our physicality: gore. Gore disgusts us, and the way that gore can be darkly compelling to us disgusts us. Whenever horror is criticised, it is criticised for staging a dark carnival of physicality. Perhaps the only sort of media we moralise more than we do horror is that other mainliner of bodily response, pornography.

Horror’s historical ghettoisation has meant that weightier, smarter horror reliably gets labelled as something else. The finest films of our current golden age have been dubbed ‘elevated horror’ and ‘post-horror’. In literary circles, works of horror seen as sufficiently cerebral get relabelled ‘Gothic’. It’s certainly true that great horror is always about more than gore. But we should be careful not to gentrify the genre by cleansing it of everything but the philosophy.

There are always beings that want to bite us, scratch us, puncture our fragile flesh. There is the terrible old coercion of brute, muscular force, the lethal threat of contagion and infection. There is darkness, disorientation. And looming explicitly or symbolically in all horror is that vast shadow that the anthropologist Ernest Becker said ‘haunts the human animal like nothing else’: death.

‘And he that sat on the cloud thrust in his sickle on the Earth; and the Earth was reaped’. Witness the machinations of that famous slasher, God (Revelation 14:16). Horror encodes the story of our long primate journey, but these biological foundations support the towering edifice of culture. And for millennia, horror merged with our oldest cultural phenomena: religion and folklore. In fact, for most of its history, horror wasn’t really art, as we tend to understand that term today. It certainly wasn’t fiction. Prior to about 1750, in our pivot toward the Enlightenment, the best horror stories can all be found within theology and lore. In Europe, for generations Satan was every bit as petrifying as Pennywise, the murderous clown of Stephen King’s It (1986). Demonic forces were terrifyingly real; in the Bible, Jesus spends almost as much time performing exorcisms as he does healing people. There were widespread societal panics about the threat of werewolves and vampires, and tens of thousands of women were murdered as witches.

This isn’t to judge the credulity of bygone peoples. But the reason that horror – unlike say tragedy, or comedy, or the epic – didn’t exist as an artistic genre until relatively recently is that its deep history is fundamentally pre-scientific. Nothing in the annals of art is as scary as what you’ll find in bygone worldviews. Who needs make-believe scares when everyone you know is awaiting the day of judgment, at which point an angel will sweep a sickle across the Earth and make the blood run for hundreds of miles? It is no coincidence that the Gothic – horror’s regal antecedent – emerged precisely at the moment when lots of people began to believe that God really might be dead. Modern horror is in part the story of what happens when our threatened minds shed a theology. Once holy texts can no longer entirely encode the terrors of being, horror enters fully the arena of art.

However, the old ways cast a long shadow. In the pantheon of genres, horror remains an adolescent, and it has a sort of adolescent relationship with its past: half rebellion, half dependency. On the one hand, more than any other genre, horror loves to thematise the coldest sorts of atheism. ‘All my tales,’ said horror grandee H P Lovecraft, ‘are based on the fundamental premise that common human laws and interests and emotions have no validity or significance in the vast cosmos-at-large.’ In The Silence of the Lambs(1988), amused by what he sees as clear evidence for the absence of any benevolent deity, the charmingly evil Hannibal Lecter ‘collects church collapses, recreationally’.

On the other hand, horror is marked everywhere by the centuries it spent wedded to otherworldly belief systems. In 2018’s biggest horror movie, Hereditary, an obscure figure from demonology possesses a teenage boy and wreaks death upon his family. Much Japanese horror features yūrei, tormented and enraged spirits denied a smooth passage to the afterlife. Horror was a dark, mutant child of the Enlightenment, and yet it can’t shake its pre-scientific genes. Its penchant for lurid supernaturalism is a big reason why, when it fails, it can so easily seem puerile. The modern, skeptical mind whispers: This is just silly. Haven’t we outgrown all this? On Halloween – a celebration of horror’s pre-artistic forms – children are meant to have the most fun.

Why does horror have this double-edged relationship with its religious and spiritual heritage? Perhaps because, for all its modernity, the sheer scale of theological enquiry still reflects the genre’s ambition. As leading horror author Joe Hill told me, horror is what we turn to when we want to explore ‘the biggest and darkest questions’. And even demoted from dogma to metaphor, the old myths offer a fine way to channel those grand subjects of which horror is so fond: good versus evil, the tribulations of the soul, the end of days. Even though it requires our suspension of disbelief, the paranormal presents us with the very real prospect of brittle reason splintering against the mystery of reality.

‘There’s a sense of uncertainty and potential wrongness underlying most of human existence,’ the Canadian author Gemma Files told me. All of humankind’s great mythic narratives know this, and horror doesn’t let us forget it. At the core of the numinous impulse – that oceanic feeling in which horror was submerged for so many centuries – is the strange certainty that reality is unpredictable and inscrutable, that certain things will forever resist the reach of the human mind. Horror will always share in this sense. It may have fallen from heaven, but it still isn’t entirely of this Earth. Cormac McCarthy’s The Road(2006) centres on a father and son as they wander across a blasted, post-apocalyptic America. The horrors are everywhere: they discover, chained in a basement, ‘a man with his legs gone to the hip and the stumps of them blackened and burnt’. The man is being harvested by cannibals, piece by piece. It is a bleak, fallen world, where the memory of a time when trout swam in the streams shimmers with celestial grace. When the father meets an elderly man, he tells him: ‘There is no God and we are his prophets.’

And so what of today? Horror reverberates with fears Paleolithic and God-fearing, but it is also always reacting to its present moment. And it seems reasonable to perceive any swell in the production and popularity of horror – any dawning of a new golden age – as the expression of a culture that is afraid. ‘In anxious times,’ David Bruckner, director of The Ritual (2017) and other horror movies, told me, ‘people are more likely to turn to horror. If you have an uneasy night at the movie theatre, you are sort of answering the call of your times.’

‘I think we’re living in a nightmare, basically.’ So said horror legend Ramsey Campbell, when I asked him why he thinks horror is flourishing right now. This is one of those things that cooler heads will say is your mind deceiving you. By many objective measures, for many people, life today is better than ever. But horror has never been too worried about culture’s long-term trajectory; it is always fixated on how it could all go badly wrong, any minute now. Horror is steeped in worry; its narratives frequently open with the calm before a terrible storm. And every person connected with horror that I interviewed smelled doom on the breeze.

Horror has always made good use of our deep aversion to what Lovecraft called ‘the oldest and strongest kind of fear’: the unknown. This is one of the ways in which horror (like the folktale) can display a sort of archetypal conservatism. In general terms, the best way to survive a horror setting is to be supremely, boringly sensible: don’t talk to strangers, don’t stay the night in a foreign town, don’t go to the aid of anyone who looks sick, don’t go into that crumbling old building. If a very attractive stranger tries to seduce you, it is almost definitely a trap. Respect tradition, do not commit sacrilege, listen to the advice of elderly locals. At the heart of a lot of horror is a conservative craving for the predictable and the known. The unpleasant atonal dissonance you’ll hear in every horror score reflects, through the collapse of harmony, the disintegration of familiar and comforting patterns out there in the world.

Horror, then, thrives on discombobulation. And today, the discombobulation is everywhere. The causes of the anxiety are scattershot, and you already know them. There are those scientific breakthroughs of the sort that get Silicon Valley execs psyched, but which many others find deeply, opaquely perturbing. Take artificial intelligence, whose rise has seen more and more science fiction turn horrific: ‘One day the AIs are going to look back on us the same way we look at fossil skeletons on the plains of Africa,’ says Nathan, a central character in Ex Machina (2015). And even if the robots don’t vanquish poor old Homo sapiens, other sorts of scientific experimentation might. One of the great horror trends of the 21st century has been the zombie, and in all of the best works of zombie fiction, the immediate cause of the outbreak is the same: biological experimentation gone horribly wrong. The zombie is the gnashing, lunging embodiment of that modern terror, the global pandemic. People might not fear Satan anymore, but they sure as hell fear Ebola.

Outside of the lab, there is that slower method of planetary destruction: climate change. ‘Horror,’ the author Jeff VanderMeer told me, ‘is the beauty of the natural world juxtaposed against the way we destroy those natural systems without understanding them.’ VanderMeer’s Southern Reach trilogy (2014), some of my favourite horror novels of all time, diluted my enjoyment of the UK’s recent heatwave and refused to let me forget that what I was basking in were the convulsions of an aching planet. A biosphere cast brutally off-balance forms the setting for M R Carey’s The Girl With All the Gifts(2014), where humanity has been devastated by a fungal infection. Where horror once worried about the weather gods, it now just worries about the weather. Climate change, meanwhile, is a major cause of mass migrations, potent fuel for what leading critic Leslie Klinger described to me as horror’s historical trend of feeding off ‘the invasion of foreigners into previously stable populations’. At a base level, we are in-groupish creatures. I’ve spent time with rural, paganish communities who enjoy a singsong and are sexually unrepressed; none of them tried to burn me alive in a giant wicker man. But horror says: you never knowStick to your own.

If all these fears sound selfish, parochial, insular – don’t get the wrong idea. Horror offers a map of the psyche and, like fear itself, is inherently apolitical. It can easily offset its archetypal conservatism with a radical sort of anarchism. Horror might thematise our fear of the unknown – but it also warns about clinging too stubbornly to the familiar. In a lot of horror, survival is predicated on a capacity to quickly adapt to brutal change. Horror has little time for the conservative sentimentality that swirls around ideas such as institutions and tradition, and even something like the nation-state is often revealed as a sort of frilly, doomed illusion. The protections of social hierarchy or private property are never of any use, and horror loves to punish characters who arrogantly believe that wealth will shield them. In horror, the consolations of the past melt in contact with the white-hot heart of present fear. Conservatism fails because it is revealed that at bottom there is nothing to conserve. As the author Michael Marshall Smith put it to me, great horror often declares: ‘It’s just you versus the monster. Always has been. Always will be.’

In this, lots of horror is intensely universalising. Frequently, a scenario comes down to a simple contest between humankind and something else. Splitting up is a suicidal move in horror; survival often follows an impulse toward communal effort. Similarly universalising is the way that, at extreme moments of threat or fear, a given character’s skin colour or gender or nationality will often be effaced. At horror’s pitch, we perceive a simple human, doing what we all do every day of our lives: struggling to live, to persist, to overcome. In The Babadook(2014), a widowed mother is stalked by an amorphous, black-hatted monster that embodies her grief at losing her husband. The monster – her terrible, life-sucking trauma – threatens to claim her son, and destroy what is left of her family. Late in the film, bloodied and exhausted, the mother faces down the Babadook, yelling: ‘If you touch my son again, I’ll fucking kill you.’ The monster is tamed. It is a show of furious bravery that could be any mother, anywhere; courageous love in the face of total disorder.

It’s easy to romanticise horror, but there are also unsexy, funcitonal reasons why it’s having its moment right now. The streaming revolution has given creators a reliable and direct way to reach a dedicated, self-selecting audience. Trusting this audience, distributors like A24 and Blumhouse have put a great amount of both creative wherewithal and cold hard dollars into horror cinema. The genre has always been reliably profit-turning, but it has also always been prone to the lazy recycling of ideas and tropes. Today, even experimental horror can be profitable. In literature, meanwhile, a revival of interest in horror greats like Shirley Jackson, as well as a slew of Stephen King adaptations, has been a boost for the genre at large.

Yet on their own, these tantalising products would never suffice to make horror soar. Horror has been with us since the dawn of storytelling. It manifests the fears of the human animal, and even today echoes the slippery spiritual suspicion that reality isn’t what it seems. Our world is ripe for upending, and horror expresses that best. Horror can thrive today because ours is a strange and febrile cultural moment. It seems every civilisation has believed they are on the brink of cataclysmic change; such an idea has a weird narcissistic appeal. But today there is everywhere a deep feeling that the horses of disaster are about to plunge in the heavy clay. There is a sort of great loop being completed here: as horror has morphed from theology to art, the ruinous power has moved from the judgment of God to the hand of humans. The end of days in one programmer’s idle tinkering, in one laboratory’s overlooked quarantine protocols. Robert Louis Stevenson, author of The Strange Case of Dr Jekyll and Mr Hyde (1886), wrote, ‘Sooner or later, everyone sits down to a banquet of consequences.’ As a genre, horror is forever pulling up a chair, licking its lips at the feast to come.

Breathing this nervous air, current horror – like the theology that provided its former home – is animated by the full spectrum of human psychology. It is driven by our desire to stop all the clocks, shrink into a bubble of the familiar and the known, reject all things foreign. Equally, current horror is shot through with the bone-deep knowledge that if we can’t adapt, we will perish. Its narratives warn us not to cling to outdated consolations, to recognise that we all face the same monsters, in the end. The world has always been dark and full of terrors, and horror has always known it. The dark pleasure of enjoying horror is all about countenancing this awful truth from within a little bubble of safety. It is about the doppelgängered headspace of loathing the real thing but craving its imaginative facsimile. If the genre of horror has a master virtue, a single human quality that it consistently exalts, it is an old one: bravery. We are certain to need that, wherever we are headed.

 

With thanks to all the horror authors, editors, screenwriters, directors and critics who generously gave me their time to explore horror: Nick Antosca, Stephen T Asma, David Bruckner, Ramsey Campbell, Noël Carroll, Ellen Datlow, Gemma Files, Steven Gerrard, Joe Hill, Carole Johnstone, Leslie Klinger, John Langan, Lisa Morton, Andy Nyman, Jami O’Brien, Xavier Aldana Reyes, Priya Sharma, David J Skal, Michael Marshall Smith, Eugene Thacker, Paul Tremblay, and Jeff VanderMeer. 

Anti-Defamation League, Facebook, Google & Youtube Appoint Themselves As Official Internet Censor

By Richard Enos

Source: Collective Evolution

If you are reading this, that means that articles that speak against the activities of the Anti-Defamation League are not being automatically scrubbed from the internet.

Yet.

In a foreboding sign that the free expression of opinion on the internet is too much of a threat to the powerful elite of our society, the Anti-Defamation League is leading the charge in turning their own subjective opinions on ‘hate speech’ into the absolute rule of Internet law. As this Cnet article reports,

FacebookTwitterGoogle and Microsoft, among others, are joining with the ADL to form a Cyberhate Problem-Solving Lab, the companies and the civil rights group said Tuesday. They’ll exchange ideas and develop strategies to try to curb hate speech and abuse on the companies’ various platforms and across the internet.

“These companies have an added responsibility to do everything within their power to stop hate from flourishing on their watch,” ADL CEO Jonathan Greenblatt said in a statement. “We look forward to tackling this pressing challenge together.”

Wow. A Cyberhate Problem-Solving Lab. What heroes of selfless service to humanity.

Like Monika Bickert, Facebook’s head of global policy, who said in a statement that “some of the best minds in engineering will work alongside the ADL to help us rise to the occasion.” What occasion? The threat of the power that the proliferation of free speech on the internet is giving to individual human beings fighting for truth and justice.

Who Died And Made Them King?

It is disconcerting to me that we are moving into a time where a once free and neutral internet has suddenly come more and more under the control of powerful dictatorial forces. Yes, dictatorial. The ADL is marching into the internet cyberscape with the sense of entitlement to DICTATE what should and shouldn’t be said by the rest of us. Doesn’t this mimic that actions of a certain dictator from the past that the ADL would claim to have been zealously opposed to? (I won’t name names for fear of triggering some sophisticated ADL-Google-keyword-cyber-censoring mechanism).

The obvious fact is that the cabal of organizations that will be sitting down at the Cyberhate Problem-Solving Lab will likely make little mention of the impact of cyber-bullying and online hate speech on human individuals. They will be more prone to focus on how to continue hiding crimes against humanity perpetrated by the global elite since time immemorial, crimes like massive fraud, slavery, pedophilia, torture, and murder. And why would these organizations be motivated to hide these crimes? Because they are now controlled by the very global elite who are perpetrating them in the first place.

The War On Hate

The whole narrative of a group that self-identifies as having the authority ‘to curb hate speech and abuse’ on the internet is deeply flawed and even hypocritical. And employing tactics in the same mold as the failed wars on drugs, cancer, and terrorism further gives them away. These are nothing more than tactics of obfuscation of what is really going on.

Human growth is not advanced by attempts to stifle, destroy, or eradicate darkness. As I discussed in my article ‘Let’s Discard The ‘Right’ To Be Insulted By Free Speech,’ we do not evolve by stopping people from expressing any hatred or other negative emotions that are deep inside them, we evolve by allowing people to express themselves freely and becoming immune to their ‘offensive’ remarks by learning not to take them personally.

Hate speech in itself cannot demean the object of hatred, it only reveals the unhealed emotions of its source. And the more we allow these unhealed emotions a chance to be let out, the more space we create for personal and collective healing.

In that regard, attempts to actually do something positive about human hatred through censorship is at best naive, and in most cases like this one, it turns out to be a vehicle of domination for those who would wish to maintain and expand control over information and the self-expression of individuals.

The Need To Move Off These Platforms

The ADL aside, internet corporations like Facebook that continue to delve more deeply into censorship are playing a bit of a risky game. Perhaps many of them feel that they are ‘too big to fail,’ in the sense that they believe they are too essential to the lives of most people to suddenly get abandoned en masse. Perhaps, for now, that is true. But I’m not sure that they should really be messing with an Awakening Community that is growing larger by the heartbeat.

How to Beat a Manipulator

These six men own as much wealth as half the world’s population

By Caitlin Johnstone

Source: Consortium News

Humans are hackable. Ask any conman. Our desire to think we have control over our lives often hides this from ourselves, but most of us are highly suggestible and hypnotizable. If you think you’re not, you’re in more danger of being hacked than someone who has humbled themselves enough to see how this works in them.

There’s no need to be ashamed of being conned. Realizing that you’ve been, or are being, conned will naturally bring up feelings of embarrassment, but it’s never your fault that someone’s taken you for a ride. Get clear: conning someone is the crime; being conned is being a victim of that crime. That’s how the law sees it in fraud cases. Manipulators would love you to think that it’s your fault for allowing yourself to be manipulated, but that’s just another manipulation isn’t it?

Manipulators use one of our most astounding, useful, and beautiful human characteristics when they con us—empathy. Our innately trusting nature is the reason why we’ve been able to collaborate on large scales to create and innovate in extraordinary ways unseen anywhere else in the animal kingdom. Because we learn by modeling, and we are shaped by the group we inhabit and our urge to create harmony will make life viscerally uncomfortable until we are back in alignment with our tribe. We are the peacemakers; we seek alignment, which is how we are paced by manipulators into aligning with their sick agendas. How gross is it then that our ability to empathize and relate to each other is one manipulators use to control us?

Because of the reach of mass media, every single one of us is in an abusive relationship with plutocratic manipulators. Many of us are in personal relationships with manipulators too. Conveniently, the strategies for dealing with sociopathic manipulators are the exact same, from plutocrats to your live-in partner.

Get Clear on Your Own Will

You are easy prey if you don’t know what you want and you leave it up to others to decide for you. If you don’t have a sense of who you are and what you stand for, anyone can come in and co-opt that for their own sick agendas. Sit down, get quiet, and make an inventory of who you are and what you need. Don’t be squeamish about adding things that you don’t have yet. That’s the point. Make a list of what you need not just to survive, but to thrive. Apply the live-and-let-live rule to every one of your wants, and if you’re confident that nothing you want will hurt or interfere in anyone else’s will, then the list is good. You can stand by it unequivocally, and you should do so with as much strength and confidence as you can muster. Grow to its size and advocate loudly for it.

Watch Where the Resources Go

How do you really know if you’re being manipulated? Well, what manipulators understand that the rest of us don’t is that there are real life resources like sex, money, work, gold, oil, land, water, food, people, air, etc; and there are good feelings. They will always try to get you to swap real things for good feelings. If you don’t have empathy, you see the whole world in a completely different way. Most people are trying to get what they need without hurting anyone, because hurting someone hurts them too. Manipulators don’t experience that, so they just get what they need by telling their victim that they’ll hurt someone if they don’t hand it over.

Zoom out and take an inventory of who’s got all the stuff. Which way are the scales tipped? Good manipulators try to shift the ground underneath us to funnel the real wealth into their coffers, while placating us with good feelings about how blessed our hard work is and all that, and how selfish it would be to demand healthcare when there’s people in Syria who need to be bombed for their freedom. Leave all that behind and zoom and out and see who’s got all the stuff. Who has all the power, all the wealth, all the real stuff that you can really use in the real world, and who is barely existing but has hope for a better tomorrow?

Same in a marriage. Who has all the wealth, power, kudos, retirement savings, and who just has a story about what a good person they are? Religion has primed us for manipulation, and that was by design. Over millennia, we have been taught to value fealty, piety, hard work, submission, and to leave judgement and reward til after we die. This creates the perfect environment for manipulators who can see very clearly what the valuable real-world things are, and what are creations woven of fairytales. Work out what’s real in the here and now, and see who is in control of what should be your stuff. Is it you? If it’s not, you’re being manipulated out of it.

Watch Their Actions, Not Their Words

Manipulators only have words. They can’t just walk up to you and say “Give me your life savings,” they have to weave a complex story that makes you feel like it’s the right thing to do. A good conman will never ask for anything if they can get away with it. Ideally, they want you to make the offer. That’s the best kind of con, the one where the victim thinks it was their idea in the first place. A great conman will have you begging him to take the thing that he wanted all along, so then he can even get your gratitude for it.

By zooming out and seeing what they’re doing, rather than listening to what they’re saying, you can get a much better idea of what’s actually happening. If, for example, they’re saying they support single-payer healthcare while voting against it, sabotaging any efforts in any direction, taking money from donors who oppose it, and generally running interference on it, then those actions tell the real story. If the offer is not what you asked for but you are so desperate, so far down the line with them, so invested, and so cut off from any alternate solutions that you’ll take anything, then the con is complete.

Think about it from their point of view. Ideally, they want to be the ones you go to for the thing they don’t want you to have. They want to be the ones you place your hope and energy with so you don’t go to someone who will actually help them, but they also need to string you along for as long as possible, doing as little as possible, while taking as much energy as they can from you without arousing suspicion. They sing the song of inertia, of incrementalism, of “Not now, but soon.” That’s how they keep you trapped. If you zoom out and watch what they’re actually doing, rather than what they’re saying, you will know when it’s time to say bye Felicia and seek out an actual solution.

Don’t Try to Out-Manipulate Them

Once you’ve figured out you’re being manipulated, the knee-jerk reaction is to try and manipulate them back. Dude. Don’t even. Do you know how beautiful and precious you are to even think that that’s possible? These people have had no empathy for all their lives, and without all that emotional noise clouding their decisions, they have been playing every single person in their life like a game of chess. They are masters. They are five moves ahead of you already, and you’re just learning what a rook is. They have a whole lifetime of manipulating under their belt, and you are a total noob. You will lose that game. Don’t play it.

Instead, go with your strengths. Demand what you want and stick to that, loudly and unapologetically. Keep asking for what you want in the most direct way possible. Remember, a manipulator aims to take your will from you. Take it back. Many of us have been so manipulated for so long, we don’t even know what we want anymore. Make your inventory, keep it simple, keep it to what you know you need to thrive, and then plant your feet and demand it.

Meanwhile, keep pointing out the weird things they do to try and avoid giving you what they said they would. Shout it from the rooftops when they do something sly. They’ve used your politeness and goodwill to hide their little indiscretions. Don’t let them anymore. If they’re being creepy, say it. Don’t be manipulated into tacit consent by your politeness.

Keep telling the truth to yourself at least, even when it doesn’t tally with your worldview. Remain as intellectually honest with yourself as possible about what the knowable facts are, and what is conjecture or wishful thinking. Verify everything as much as you can so you know you’re standing on solid, factual ground. Manipulators love to keep people as confused as possible. Get as many quantifiable, verified, real-world facts as you can underneath you and build your worldview on them. And when you’re sure of yourself, say it like it’s true, because you know it is. Be unequivocal with the things you know. When you’re sure, don’t let anyone get in any wriggle room. Approach your private research with curiosity, objectivity and a light hand, but once the work is done, plant your feet in its truth and don’t let them be uprooted.

And lastly, don’t play by the rules, play by what is right. Manipulators love rules because they love to strategize about how to bend them, and how to bend you with them. Think of the worst kind of lawyers and you’ll know exactly what I mean. If you’re a deeply good person like you know you are, and you are always trying to point yourself at the highest interest, you know deep down if you’re doing the right thing. Trust your guts and forge ahead. Keep doing the right thing, even if it breaks a rule.

Apply The Manipulator’s Rules In Reverse

There’s something in psychology called “projection”, and anyone who has done a good deal of inner work will tell you that it’s a handy self-enquiry tool to see if what you hate in others, you can find in yourself. In order not to deal with our guilt, we tend to project the things we don’t like on to other people to hide the shame of it from ourselves. Bringing it out into the light can often result in some healthy forgiveness of both ourselves and our perception of others.

That’s great, but what the sages neglect to tell you is that people are also projecting all the time on to you. If you’re suggestible and good-hearted enough to not want to harm anyone, you can take everyone’s projections on to you as truth without even realizing it. Unless you develop a strong, conscious, healthy sense of who you are as a person, you can be gaslit into thinking that you’re any amount of the horrible things people project on to you, and that can easily grind you to a confused and babbling halt. Again, take an inventory of who you are and what you want, and grow in size until you can stand in that truth and defend it. Find your will and take it back.

Manipulators particularly use projection as a tactic to hide what they’re doing to you in plain sight. A manipulator can have you chasing your tail by simply suggesting that you or others are doing what you are seeing them doing with your own eyes. DNC caught rigging the election? Oh no, it was actually Russia who rigged the election by catching the DNC rigging the election. See what I did there? It’s so dumb, but it works.

Here’s the key: simply reverse the pronouns. When faced with a manipulator, everything he says about you, he is saying about himself, and everything he says about himself, is what he thinks of you. If he’s telling you you’re duplicitous and you’re a liar and you’re trying to take him for all he’s got, he’s actually saying he’s duplicitous and he’s a liar and he’s trying to take you for all you’ve got. If you have good grounds to believe you are being manipulated by someone, reverse the pronouns in your mind and let them tell you who they are. It works from personal relationships right up to the grand manipulators employed by the plutocrats.

Bring as much awareness as possible to all the ways you’re being manipulated, and all the ways you’ve been inadvertently manipulating. Make it as conscious in yourself as possible so we can all add to the sum of human knowledge as to how to transcend the manipulations. Once we draw back and fill out to our own individual sovereign boundaries, we will be able to trust ourselves to stand in our truth. We will also be able to see who we can trust so much more easily, and once you know you can trust someone, you can collaborate with them. These newly-conscious and divine collaborations will create the very things we need to solve the real world problems we face as a species and take the will of the planet from the sociopaths and return it to the will of the people.

And that’s really all it will take. A tipping point of un-manipulatable and awake people collaborating to create new systems that will surpass the old is all it will take to wrest power from the manipulators who only have the old Biblical tools of fear, guilt and shame to work with. This is doable, and it only needs you.

 

This commentary was originally published on CaitlinJohnstone.com .

 

Orwell knew: we willingly buy the screens that are used against us

By Henry Cowles

Source: Aeon

Sales of George Orwell’s utopian novel 1984 (1949) have spiked twice recently, both times in response to political events. In early 2017, the idea of ‘alternative facts’ called to mind Winston Smith, the book’s protagonist and, as a clerk in the Ministry of Truth, a professional alternator of facts. And in 2013, the US National Security Agency whistleblower Edward Snowden compared widespread government surveillance explicitly to what Orwell had imagined: ‘The types of collection in the book – microphones and video cameras, TVs that watch us – are nothing compared to what we have available today.’

Snowden was right. Re-reading 1984 in 2018, one is struck by the ‘TVs that watch us’, which Orwell called telescreens. The telescreen is one of the first objects we encounter: ‘The instrument (the telescreen, it was called) could be dimmed, but there was no way of shutting it off completely.’ It is omnipresent, in every private room and public space, right up until the end of the book, when it is ‘still pouring forth its tale of prisoners and booty and slaughter’ even after Smith has resigned himself to its rule.

What’s most striking about the telescreen’s ubiquity is how right and how wrong Orwell was about our technological present. Screens are not just a part of life today: they are our lives. We interact digitally so often and in such depth that it’s hard for many of us to imagine (or remember) what life used to be like. And now, all that interaction is recorded. Snowden was not the first to point out how far smartphones and social media are from what Orwell imagined. He couldn’t have known how eager we’d be to shrink down our telescreens and carry them with us everywhere we go, or how readily we’d sign over the data we produce to companies that fuel our need to connect. We are at once surrounded by telescreens and so far past them that Orwell couldn’t have seen our world coming.

Or could he? Orwell gives us a couple of clues about where telescreens came from, clues that point toward a surprising origin for the totalitarian state that 1984 describes. Taking them seriously means looking toward the corporate world rather than to our current governments as the likely source of freedom’s demise. If Orwell was right, consumer choice – indeed, the ideology of choice itself – might be how the erosion of choice really starts.

The first clue comes in the form of a technological absence. For the first time, Winston finds himself in a room without a telescreen:

‘There’s no telescreen!’ he could not help murmuring.
‘Ah,’ said the old man, ‘I never had one of those things. Too expensive. And I never seemed to feel the need of it, somehow.’

Though we learn to take the old man’s statements with a grain of salt, it seems that – at some point, for some people – the owning of a telescreen was a matter of choice.

The second hint is dropped in a book within the book: a banned history of the rise of ‘the Party’ authored by one of its early architects who has since become ‘the Enemy of the People’. The book credits technology with the destruction of privacy, and here we catch a glimpse of the world in which we live: ‘With the development of television, and the technical advance which made it possible to receive and transmit simultaneously on the same instrument, private life came to an end.’

What does the murky history of the telescreen tell us about the way we live now? The hints about an old man’s reluctance and television’s power suggest that totalitarian overreach might not start at the top – at least, not in the sense we often imagine. Unfettered access to our inner lives begins as a choice, a decision to sign up for a product because we ‘feel the need of it’. When acting on our desires in the marketplace means signing over our data to corporate entities, the erosion of choice is revealed to be the consequence of choice – or at least, the consequence of celebrating choice.

Two historians have recently been pointing toward this conclusion – in quite different ways.

One, Sarah Igo at Vanderbilt University in Tennessee, has argued that Americans’ demands for privacy seem to have gone hand-in-hand with their decisions to sacrifice it over the course of the 20th century. Citizens simultaneously shielded and broadcast their private lives through surveys and social media, gradually coming to accept that modern life means contributing to – and reaping the rewards of – the data on which we all increasingly depend. Though some of these activities were ‘chosen’ more readily than others, Igo shows how choice itself came to seem beside the point when it came to personal data.

Meanwhile, the historian Sophia Rosenfeld at the University of Pennsylvania has argued that freedom itself was reduced to choice, specifically choice between a limited set of options, and that its reduction has marked a revolution in politics and thought. As options are winnowed to those we can find online – a winnowing conducted under the banner of ‘choice’ – we start to feel the consequences of this shift in our own lives.

One can easily imagine choosing to buy a telescreen – indeed, many of us already have. And one can also imagine needing one, or finding them so convenient that they feel compulsory. The big step is when convenience becomes compulsory: when we can’t file our taxes, complete the census or contest a claim without a telescreen.

As a wise man once put it: ‘Who said “the customer is always right?” The seller – never anyone but the seller.’ When companies stoke our impulse to connect and harvest the resulting data, we’re not surprised. When the same companies are treated as public utilities, working side-by-side with governments to connect us – that’s when we should be surprised, or at least wary. Until now, the choice to use Gmail or Facebook has felt like just that: a choice. But the point when choice becomes compulsion can be a hard one to spot.

When you need to have a credit card to buy a coffee or use an app to file a complaint, we hardly notice. But when a smartphone is essential for migrant workers, or when filling out the census requires going online, we’ve turned a corner. With the US Census set to go online in 2020 and questions about how all that data will be collected, stored and analysed still up in the air, we might be closer to that corner than we thought.Aeon counter – do not remove

 

This article was originally published at Aeon and has been republished under Creative Commons.

Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival

By Robert J. Burrowes

There is almost unanimous agreement among climate scientists and organizations – that is, 97% of over 10,000 climate scientists and the various scientific organizations engaged in climate science research – that human beings have caused a dramatic increase in the amount of carbon dioxide, methane and nitrous oxide released into Earth’s atmosphere since the pre-industrial era and that this is driving the climate catastrophe that continues to unfold. For the documentary evidence on this point see, for example, ‘Quantifying the consensus on anthropogenic global warming in the scientific literature’, ‘Consensus on consensus: a synthesis of consensus estimates on human-caused global warming’ and ‘Scientists Agree: Global Warming is Happening and Humans are the Primary Cause’.

However, there is no consensus regarding the timeframe in which this climate catastrophe will cause human extinction. This lack of consensus is primarily due to the global elite controlling the public perception of this timeframe with frequent talk of ‘the end of the century’ designed to allow ongoing profit maximization through ‘business as usual’ for as long as possible. Why has this happened?

When evidence of the climate catastrophe (including the pivotal role of burning fossil fuels) became incontrovertible, which meant that the fossil fuel industry’s long-standing efforts to prevent action on the climate catastrophe had finally ended, the industry shifted its focus to arguing that the timeframe, which it presented as ‘end of the century’, meant that we could defer action (and thus profit-maximization through business as usual could continue indefinitely). Consequently, like the tobacco, sugar and junk food industries, the fossil fuel industry has employed a range of tactics to deflect attention from their primary responsibility for a problem and to delay action on it.

These well-worn tactics include suggesting that the research is incomplete and more research needs to be done, funding ‘research’ to come up with ‘evidence’ to counter the climate science, employing scholars to present this ‘research’, discrediting honest climate scientists, infiltrating regulatory bodies to water down (or reverse) decisions and recommendations that would adversely impact profits, setting up ‘concerned’ groups to act as ‘fronts’ for the industry, making generous political donations to individuals and political parties as well as employing lobbyists.

As a result of its enormous power too, the global elite has been able to control much of the funding available for climate science research and a great deal of the information about it that is made widely available to the public, particularly through its corporate media. For this reason, the elite wields enormous power to shape the dialogue in relation to both the climate science and the timeframe.

Therefore, and despite the overwhelming consensus noted above, many climate scientists are reluctant to be fully truthful about the state of the world’s climate or they are just conservative in their assessments of the climate catastrophe. For example, eminent climate scientist Professor James Hansen referred to ‘scientific reticence’ in his article ‘Scientific reticence and sea level rise’, scientists might be conservative in their research – for example, dependence upon historical records leads to missing about one-fifth of global warming since the 1860s as explained in ‘Reconciled climate response estimates from climate models and the energy budget of Earth’ – and, in some cases, governments muzzle scientists outright. See ‘Scientist silencing continues for federally-funded research’. But many of the forces working against full exposure of the truth are explained in Professor Guy McPherson’s article ‘Climate-Change Summary and Update’.

However, in contrast to the elite-managed mainstream narrative regarding the climate timeframe, there is a group of courageous and prominent climate scientists who offer compelling climate science evidence that human beings, along with millions of other species, will be extinct by 2026 (and perhaps as early as 2021) in response to a projected 10 degree celsius increase in global temperatures above the pre-industrial level by that date. See ‘Will humans be extinct by 2026?’

Before outlining the essence of this article, it is worth noting that the website on which it is posted is ‘Arctic News’ and the editors of this site post vital articles on the world’s climate by highly prominent climate scientists, such as Professor Peter Wadhams (Emeritus Professor of Polar Ocean Physics at Cambridge University and author of A Farewell to Ice: A Report from the Arctic), Dr Andrew Glikson (an Earth and paleoclimate scientist who is a visiting fellow at the Australian National University), Professor Guy McPherson who has written extensively and lectures all over the world on the subject, and ‘Sam Carana’, the pseudonym used by a group of climate scientists concerned to avoid too many adverse impacts on their research, careers and funding by declaring themselves publicly but nevertheless committed to making the truth available for those who seek it.

So, in a few brief points, let me summarize the evidence and argument outlined in the article ‘Will humans be extinct by 2026?’

 

The Climate Science of Destruction of the Biosphere

In the Arctic, there is a vast amount of carbon stored in soils that are now still largely frozen; this frozen soil is called permafrost. But as Arctic temperatures continue to rise and the permafrost thaws, in response to the warming that has occurred already (and is ongoing) by burning fossil fuels and farming animals for human consumption, much of this carbon will be converted into carbon dioxide or methane and released into the atmosphere. There is also a vast amount of methane – in the form of methane hydrates and free gas – stored in sediments under the Arctic Ocean seafloor. As temperatures rise, these sediments are being destabilized and will soon result in massive eruptions of methane from the ocean floor. ‘Due to the abrupt character of such releases and the fact that many seas in the Arctic Ocean are shallow, much of the methane will then enter the atmosphere without getting broken down in the water.’

Adversely impacting this circumstance is that the sea ice continues to retreat as the polar ice cap melts in response to the ongoing temperature increases. Because sea ice reflects sunlight back into Space, as the ice retreats more sunlight hits the (dark-colored) ocean (which absorbs the sunlight) and warms the ocean even more. This causes even more ice melt in what becomes an ongoing self-reinforcing feedback loop that ultimately impacts worldwide, such as triggering huge firestorms in forests and peatlands in North America and Russia.

More importantly, however, without sea ice, storms develop more easily and because they mix warm surface waters with the colder water at the bottom of shallow seas, reaching cracks in sediments filled with ice which acts as a glue holding the sediment together, the ice melt destabilizes the sediments, which are vulnerable to even small differences in temperature and pressure that are triggered by earthquakes, undersea landslides or changes in ocean currents.

As a result, huge amounts of methane can erupt from the seafloor of the Arctic Ocean and once this occurs, it will further raise temperatures, especially over the Arctic, thus acting as another self-reinforcing feedback loop that again makes the situation even worse in the Arctic, with higher temperatures causing even further methane releases, contributing to the vicious cycle that precipitates ‘runaway global warming’.

‘These developments can take place at such a speed that adaptation will be futile. More extreme weather events can hit the same area with a succession of droughts, cold snaps, floods, heat waves and wildfires that follow each other up rapidly. Within just one decade [from 2016], the combined impact of extreme weather, falls in soil quality and air quality, habitat loss and shortages of food, water, shelter and just about all the basic things needed to sustain life can threaten most, if not all life on Earth with extinction.’

The article goes on to outline how the 10 degree increase (above the pre-industrial level) by 2026 is likely to occur. It will involve further carbon dioxide and methane releases from human activity (particularly driving cars and other vehicles, flying in aircraft and eating animal products, as well as military violence), ongoing reduction of snow and ice cover around the world (thus reflecting less sunlight back into Space), an increase in the amount of water vapor (a greenhouse gas) in the atmosphere, a falling away of ‘aerosol masking’ (which has helped reduce the impact of emissions so far) as emissions decline, as well as methane eruptions from the ocean floor. If you would like to read more about this and see the graphs and substantial documentation, you can do so in the article cited above: ‘Will humans be extinct by 2026?’

 

The Ecology of Destruction of the Biosphere

Not that these scientists, who focus on the climate, discuss it but there are other human activities adversely impacting Earth’s biosphere which also threaten near-term extinction for humans, particularly given their synergistic impacts.

For example, recent research has drawn attention to the fact that the ‘alarming loss of insects will likely take down humanity before global warming hits maximum velocity…. The worldwide loss of insects is simply staggering with some reports of 75% up to 90%, happening much faster than the paleoclimate record rate of the past five major extinction events’. Without insects ‘burrowing, forming new soil, aerating soil, pollinating food crops…’ and providing food for many bird species, the biosphere simply collapses. See ‘Insect Decimation Upstages Global Warming’.

Moreover, apart from ongoing destruction of other vital components of Earth’s life support system such as the rainforests – currently being destroyed at the rate of 80,000 acres each day: see ‘Measuring the Daily Destruction of the World’s Rainforests’ – and oceans – see ‘The state of our oceans in 2018 (It’s not looking good!)’ – which is generating an extinction rate of 200 species (plants, birds, animals, fish, amphibians, insects and reptiles) each day with another 26,000 species already identified as ‘under threat’ – see ‘Red list research finds 26,000 global species under extinction threat’ – some prominent scholars have explained how even these figures mask a vital component of the rapidly accelerating catastrophe of species extinctions: the demise of local populations of a species. See ‘Biological annihilation via the ongoing sixth mass extinction signaled by vertebrate population losses and declines’.

In addition, relying on our ignorance and our complicity, elites kill vast areas of Earth’s biosphere through war and other military violence – see, for example, the Toxic Remnants of War Project and the film ‘Scarred Lands & Wounded Lives’ – subject it to uncontrolled releases of radioactive contamination – see Fukushima Radiation Has Contaminated The Entire Pacific Ocean And It’s Going To Get Worse’ – and use geoengineering to wage war on Earth’s climate, environment and ultimately ourselves. See, for example, ‘Engineered Climate Cataclysm: Hurricane Harvey’ and ‘The Ultimate Weapon of Mass Destruction: “Owning the Weather” for Military Use’.

Separately from all of this, we live under the unending threat of nuclear war.

This is because insane political and corporate elites are still authorizing and manufacturing more of these highly profitable weapons rather than dismantling them all (as well as conventional weapons) and redirecting the vast resources devoted to ongoing military killing (US$1.7 trillion annually: see ‘Global military spending remains high at $1.7 trillion’) to environmental restoration and programs of social uplift.

By the way, if you think the risk of nuclear war can be ignored, you might find this recent observation sobering. In a review of (former US nuclear war planner) Daniel Ellsberg’s recent book The Doomsday Machine: Confessions of a Nuclear War Planner, Earth and paleoclimate scientist Dr Andrew Glikson summarized the book as follows: ‘This, then, is the doomsday machine. Not simply the existence of fission weapons or unspeakably destructive hydrogen bombs, but the whole network rigged together: thousands of them on hair-trigger alert, command and control equipment built in the 1970s and ’80s, millions of lines of antique code sitting on reels of magnetic tape or shuffled around on floppy discs even now. An architecture tended by fallible and deeply institutionalized human beings.’ See ‘Two Minutes To Mid-Night: The Global Nuclear Suicide Machine’.

So, irrespective of whether elites or their agents or even we acknowledge it, Earth’s biosphere is under siege on many fronts and, very soon now, Earth will not support life. Any honest news source routinely reports one or another aspect of the way in which humans are destroying the Earth and perhaps suggests courses of action to respond powerfully to it. This, of course, does not include the insane global elite’s corporate media, which functions to distract us from any semblance of the truth.

 

How did all this happen?

How did human beings end up in a situation that human extinction is likely to occur within eight years (even assuming we can avert nuclear war)? And is there any prospect of doing enough about it now to avert this extinction?

To answer the first question briefly: We arrived at this juncture in our history because of a long sequence of decisions, essentially made by elites to expand their profit, power and privilege, and which they then imposed on us and which we did not resist powerfully enough. For a fuller explanation, see ‘Strategy and Conscience: Subverting Elite Power So We End Human Violence’.

In any case, the key questions now are simply these: Is it too late to avert our own extinction? And, if not, what must we do?

Well, I am not going to dwell on it but some scientists believe it is too late: we have already passed the point of no return. Professor Guy McPherson is one of these scientists, with a comprehensive explanation and a great deal of evidence to support it in his long and heavily documented article ‘Climate-Change Summary and Update’.

So, the fundamental question is this: If we assume (highly problematically I acknowledge) that it is possible to avert our own extinction by 2026, what must we do?

Because we need to address, in a strategic manner, the interrelated underlying causes that are driving the rush to extinction, let me first identify one important symptom of these underlying causes and then the underlying structural and behavioral causes themselves. Finally, let me invite your participation in (one or more aspects of) a comprehensive strategy designed to address all of this.

As in the past, at least initially, the vast bulk of the human population is not going to respond to this crisis in any way. We need to be aware of this but not let it get in our way. There is a straightforward explanation for it.

Fear or, far more accurately, unconscious terror will ensure that the bulk of the human population will not investigate or seriously consider the scientific evidence in relation to the ongoing climate catastrophe, despite its implications for them personally and humanity generally (not to mention other species and the biosphere). Moreover, given that climate science is not an easy subject with which to grapple, elite control of most media in relation to it (including, most of the time, by simply excluding mention of key learning from the climate scientists) ensures that public awareness, while reasonably high, is not matched by knowledge, which is negligible.

As a result, most people will fearfully, unintelligently and powerlessly accept the delusions, distractions and denial that are promulgated by the insane global elite through its various propaganda channels including the corporate media, public relations and entertainment industries, as well as educational institutions. This propaganda always includes the implicit message that people can’t (and shouldn’t) do anything in response to the climate catastrophe (invariably and inaccurately, benignly described as ‘climate change’).

A primary way in which the corporate media reports the issue but frames it for a powerless response is to simply distribute ‘news’ about each climate-related event without connecting it either with other climate-related events or even mentioning it as yet another symptom of the climate catastrophe. Even if they do mention these connections, they reliably mention distant dates for phenomena like ‘heatwaves’ repeating themselves and an overall ‘end of century’ timeframe to preclude the likelihood that any sense of urgency will arise.

The net outcome of all this, as I stated above, is that the bulk of the human population will not respond to the crisis in the short term (as it hasn’t so far) with most of what limited response there is confined to powerlessly lobbying elite-controlled governments.

However, as long as you consider responding – and by responding, I mean responding strategically – and then do respond, you become a powerful agent of change, including by recruiting others through your example.

But before I present the strategy, let me identify the major structural and behavioral causes that are driving the climate catastrophe and destruction of the biosphere, and explain why some key elements of this strategy are focused on tackling these underlying causes.

 

The Political Economy of Destruction of the Biosphere

The global elite ensures that it has political control of the biosphere as well as Space by using various systems, structures and processes that it largely created (over the past few centuries) and now controls, including the major institutions of governance in the world such as national governments and key international organizations like the United Nations. For further information, see ‘Strategy and Conscience: Subverting Elite Power So We End Human Violence’.

It does this, for example, so that it can economically utilize, via the exploitative mechanisms of capitalism and its corporations (which the elite also created), domains of the biosphere rich in resources, particularly fossil fuels, strategic minerals and fresh water. The elite will use any means – including psychological manipulation, propaganda issued by its corporate media, national educational institutions, legal systems and extraordinary military violence – to achieve this outcome whatever the cost to life on Earth. See ‘Profit Maximization Is Easy: Invest In Violence’.

In short, the global elite is so insane that its members believe that killing and exploiting fellow human beings and destroying the biosphere are simply good ways to make a profit. Of course, they do not perceive us as fellow human beings; they perceive and treat us as a great deal less. This is why, for example, the elite routinely uses its military forces to attack impoverished and militarily primitive countries so that they can steal their resources. See ‘The Global Elite is Insane Revisited’.

But they are happy to steal from those of us living in western economies too, with Professor Barbara G. Ellis issuing the latest warning about yet another way this could easily happen. See Depositors – Not Taxpayers – Will Take the Hit for the Next “2008” Crash Because Major Banks May Use the “Bail-In” System’.

Anyway, because of elite control of governments, it is a waste of time lobbying politicians if we want action on virtually all issues that concern us, particularly the ‘big issues’ that threaten extinction, such as the climate catastrophe, environmental destruction and war (especially the threat of nuclear war). While in very limited (and usually social) contexts (such as issues in relation to the right of women to abortions or rights for the LGBTQIA communities), when it doesn’t significantly adversely impact elite priorities, gains are sometimes made (at least temporarily) by mobilizing sufficient people to pressure politicians. This has two beneficial outcomes for elites: it keeps many people busy on ‘secondary issues’ (from the elite perspective) that do not impact elite profit, power and privilege; and it reinforces the delusion that democracy ‘works’.

However, in the contexts that directly impact elite concerns (such as their unbridled exploitation of the biosphere for profit), politicians serve their elite masters, even to the extent that any laws that might appear to have been designed to impede elite excesses (such as pollution generated by their activities) are readily ignored if necessary, with legal penalties too insignificant to deter phenomenally wealthy corporations. See ‘The Rule of Law: Unjust and Violent’.

Of course, if any government does not obey elite directives, it is overthrown. Just ask any independently-minded government over the past century. For a list of governments overthrown by the global elite using its military and ‘intelligence’ agencies since World War II, see William Blum’s book Killing Hope: U.S. Military and CIA Interventions Since World War II or, for just the list, see ‘Overthrowing other people’s governments: The Master List’.

How does the elite maintain this control over political, economic, military, legal and social structures and processes?

 

The Sociology of Destruction of the Biosphere

As explained in the literature on the sociology of knowledge, reality is socially constructed. See the classic work The Social Construction of Reality: A Treatise in the Sociology of Knowledge. That is, if an individual is born or introduced into a society in which particular institutions are in control and behaviors such as chronic over-consumption, unlimited profit-making, rampant exploitation of the environment and grotesque violence against (at least some) people are practiced, then the typical individual will accept the existence of these institutions and adopt the behaviors of the people around them even though the institutions and behaviors are dysfunctional and violent.

But while the sociology of knowledge literature recognizes that children ‘must be “taught to behave” and, once taught, must be “kept in line”’ to maintain the institutional order, this literature clearly has no understanding of the nature and extent of the violence to which each child is actually subjected in order to achieve the desired ‘socialization’. This terrorization, as I label it, is so comprehensive that the typical child quickly becomes incapable of using their own intellectual and emotional capacities, including conscience and courage, to actually evaluate any institution or behavior before accepting/adopting it themselves. Obviously then, they quickly become too terrified to overtly challenge dysfunctional institutions and behaviors as well.

Moreover, as a result of this ongoing terrorization, inflicted by the significant adults (and particularly the parents) in the child’s life, the child soon becomes too (unconsciously) afraid to resist the behavioral violence that is inflicted on them personally in many forms, as outlined briefly in the next section, so that they are ‘taught to behave’ and are ‘kept in line’.

In response to elite-driven imperatives then, such as ‘you are what you own’ to encourage very profitable over-consumption, most people are delusionarily ‘happy’ while utterly trapped behaving exactly as elites manipulate them – they are devoid of the psychological capacity to critique and resist – and the elite-preferred behavior quickly acquires the status of being ‘the only and the right way to behave’, irrespective of its dysfunctionality.

In essence: virtually all humans fearfully adopt dysfunctional social behaviors such as over-consumption and profit-making at the expense of the biosphere, rather than intelligently, conscientiously and courageously analyzing the total situation (including the moral and ecological dimensions of it) and behaving appropriately in the context.

Given the pervasiveness and power of elite institutions, ranging from those mentioned above to the corporate media and psychiatry – see ‘Defeating the Violence of Psychiatry’ – resistance to violent socialization (of both children and adults) requires considerable awareness, not to mention courage.

And so our fear makes virtually all of us succumb to the socialization pressure (that is, violence) to accept existing institutions and participate in widespread social behaviors (such as over-consumption) that are dysfunctional and violent.

 

The Psychology of Destruction of the Biosphere

This happens because each child, from birth, is terrorized (again: what we like to call ‘socialized’) until they become a slave willing to work and, in industrialized countries at least, to over-consume as directed.

Under an unrelenting regime of ‘visible’, ‘invisible’ and ‘utterly invisible’ violence, each child unconsciously surrenders their search in pursuit of their own unique and powerful destiny and succumbs to the obedience that every adult demands. Why do adults demand this? Because the idea of a powerful child who courageously follows their own Self-will terrifies adults. So how does this happen?

Unfortunately, far too easily and, strange though it may seem, it is not just the ‘visible’ violence (such as hitting, screaming at and sexually abusing) that we normally label ‘violence’ that causes the main damage, although this is extremely damaging. The largest component of damage arises from the ‘invisible’ and ‘utterly invisible’ violence that we adults unconsciously inflict on children during the ordinary course of the day. Tragically, the bulk of this violence occurs in the family home and at school. See ‘Why Violence?’ and Fearless Psychology and Fearful Psychology: Principles and Practice.

So what is ‘invisible’ violence? It is the ‘little things’ we do every day, partly because we are just ‘too busy’. For example, when we do not allow time to listen to, and value, a child’s thoughts and feelings, the child learns to not listen to themSelf thus destroying their internal communication system. When we do not let a child say what they want (or ignore them when they do), the child develops communication and behavioral dysfunctionalities as they keep trying to meet their own needs (which, as a basic survival strategy, they are genetically programmed to do).

When we blame, condemn, insult, mock, embarrass, shame, humiliate, taunt, goad, guilt-trip, deceive, lie to, bribe, blackmail, moralize with and/or judge a child, we both undermine their sense of Self-worth and teach them to blame, condemn, insult, mock, embarrass, shame, humiliate, taunt, goad, guilt-trip, deceive, lie, bribe, blackmail, moralize and/or judge.

The fundamental outcome of being bombarded throughout their childhood by this ‘invisible’ violence is that the child is utterly overwhelmed by feelings of fear, pain, anger and sadness (among many others). However, mothers, fathers, teachers, religious figures and other adults also actively interfere with the expression of these feelings and the behavioral responses that are naturally generated by them and it is this ‘utterly invisible’ violence that explains why the dysfunctional behavioral outcomes actually occur.

For example, by ignoring a child when they express their feelings, by comforting, reassuring or distracting a child when they express their feelings, by laughing at or ridiculing their feelings, by terrorizing a child into not expressing their feelings (for instance, by screaming at them when they cry or get angry), and/or by violently controlling a behavior that is generated by their feelings (for example, by hitting them, restraining them or locking them into a room), the child has no choice but to unconsciously suppress their awareness of these feelings.

However, once a child has been terrorized into suppressing their awareness of their feelings (rather than being allowed to have their feelings and to act on them) the child has also unconsciously suppressed their awareness of the reality that caused these feelings. This has many outcomes that are disastrous for the individual, for society and for the biosphere because the individual will now easily suppress their awareness of the feelings that would tell them how to act most functionally in any given circumstance and they will progressively acquire a phenomenal variety of dysfunctional behaviors, including some that are violent towards themself, others and/or the Earth.

Moreover, terrorizing the child has many flow-on effects. For example, once you terrorise a child into accepting certain information about themself, other people or the state of the world, the child becomes unconsciously fearful of dealing with new information, especially if this information is contradictory to what they have been terrorized into believing. As a result, the child will unconsciously dismiss new information out of hand.

In short, the child has been terrorized in such a way that they are no longer capable of learning (or their learning capacity is seriously diminished by excluding any information that is not a simple extension of what they already ‘know’). This is one important explanation why some people are ‘climate deniers’ and most others do nothing in response to the climate catastrophe. See ‘The Psychology of Denial’.

Consequently, under this onslaught of terror and violence, the child surrenders their own unique Self and takes on their socially constructed delusional identity which gives them relief from being terrorized while securing the approval they crave to survive.

So if we want to end violence against the biosphere, we must tackle this fundamental cause. Primarily, this means giving everyone, child and adult alike, all of the space they need to feel, deeply, what they want to do, and to then let them do it (or to have the emotional responses they naturally have if they are prevented from doing so).

For some insight into the critical role that school plays in reducing virtually all children to wage slaves for employment in some menial or ‘professional’ role or as ‘cannon fodder’ for the military, while stripping them of the capacity to ask penetrating questions about the very nature of society and their own role in it, see ‘Do We Want School or Education?’

In summary, given that human society is so dysfunctional, beginning with the fact that human beings do not know how to parent or educate their children to nurture their unique and extraordinary potential, humans face a monumental challenge, in an incredibly short timeframe, to have any chance of survival.

And we are going to have to fix a lot more things than just our destruction of the biosphere if we are to succeed, given that ecologically destructive behavior and institutions have their origin in dysfunctional psychology, societies and political economy.

To reiterate however, it is our (often unconscious) fear that underpins every problem. Whether it is the fear getting in the way of our capacity to intelligently analyze the various structures and behaviors that generate the interrelated crises in which we now find ourselves or the fear undermining our courage to act powerfully in response to these crises, acknowledging and dealing with our fear is the core of any strategy for survival.

 

So what’s the plan?

Let’s start with you. If you consider the evidence in relation to destruction of our biosphere, essentially one of two things will happen. Either you will be powerful enough, both emotionally and intellectually, to grapple with this evidence and you will take strategic action that has ongoing positive impact on the crisis or your (unconscious) fear will simply use one of its lifelong mechanisms to remove awareness of what you have just read from your mind or otherwise delude you, such as by making you believe you are powerless to act differently or that you are ‘doing enough already’. This immobilizing fear, whether or not you experience it consciously, is a primary outcome of the terrorization to which you were subjected as a child.

So, if you sense that improving your own functionality – so that you can fully access your emotional responses, conscience and courage – is a priority, try ‘Putting Feelings First’.

If you already feel able to act powerfully in response to this multi-faceted crisis, in a way that will have strategic impact, you are invited to consider joining those participating in The Flame Tree Project to Save Life on Earth, which outlines a simple plan for people to systematically reduce their consumption, by at least 80%, involving both energy and resources of every kind – water, household energy, transport fuels, metals, meat, paper and plastic – while dramatically expanding their individual and community self-reliance in 16 areas, so that all environmental concerns are effectively addressed. You might also consider signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

If you are interested in nurturing children to live by their conscience and to gain the courage necessary to resist elite violence fearlessly, while living sustainably despite the entreaties of capitalism to over-consume, then you are welcome to make ‘My Promise to Children’. To reiterate: capitalism and other dysfunctional political, economic, military, legal and social structures only thrive because our dysfunctional parenting robs children of their conscience and courage, among many other qualities, while actively teaching them to over-consume as compensation for having vital emotional needs denied. See ‘Love Denied: The Psychology of Materialism, Violence and War’.

If you are interested in conducting or participating in a campaign to halt our destruction of the biosphere (or any other manifestation of violence for that matter) you are welcome to consider acting strategically in the way that the extraordinary activist Mohandas K. Gandhi did. Whether you are engaged in a peace, climate, environment or social justice campaign, the 12-point strategic framework and principles are the same. See Nonviolent Campaign Strategy.

The two strategic aims and a core list of strategic goals to end war and to end the climate catastrophe, for example, are identified in Campaign Strategic Aims’ and, using these examples, it is a straightforward task to identify an appropriate set of strategic goals for your local environment campaign. As an aside, the strategic framework to defend against a foreign invading power or a political/military coup, to liberate your country from a dictatorship or a foreign occupation, or to defeat a genocidal assault is explained in Nonviolent Defense/Liberation Strategy.

If you would like a straightforward explanation of ‘Nonviolent Action: Why and How it Works’ and an introduction to what it means to think strategically, try reading about the difference between ‘The Political Objective and Strategic Goal of Nonviolent Actions’.

If you anticipate violent repression by a ruthless opponent, consider planning and implementing any nonviolent action according to the explanation in ‘Nonviolent Action: Minimizing the Risk of Violent Repression’.

Finally, if you are going to do nothing in response to this crisis, make it a conscious decision to do nothing. This is far preferable to unconsciously and powerlessly doing nothing by never even considering the evidence or by simply deluding yourself. It also allows you to consciously revise your decision at some point in future if you so wish.

 

Conclusion

The evidence in relation to destruction of the Earth’s biosphere, leading to ongoing and rapid degradation of all ecosystems and their services, is readily available and overwhelming. The many and varied forms of destruction are having synergistic impact. An insignificant amount of the vast evidence in relation to this destruction is sampled above.

There is a notable group of prominent climate scientists who present compelling evidence that human extinction will occur by 2026 as a result of a projected 10 degree celsius increase in global temperatures above the pre-industrial level by this date. The primary document for this is noted above and this document, together with the evidence it cites, is readily available to be read and analyzed by anyone.

Largely separately from the climate catastrophe (although now increasingly complicated by it), Earth’s sixth mass extinction is already advancing rapidly as we destroy habitat and, on our current trajectory, all species will soon enter the fossil record.

Why? Because we live in a world in which the political, economic, military, legal and social structures and processes of human society are utterly incapable of producing either functional human beings or governance mechanisms that take into account, and respect, the ecological realities of Earth’s biosphere.

So, to reiterate: We are on the fast-track to extinction. On the current trajectory, assuming we can avert nuclear war, some time between 2021 and 2026 the last human will take their final breath.

Our only prospect of survival, and it still has only a remote chance of succeeding, is that a great number of us respond powerfully now and keep mobilizing more people to do so.

If you do absolutely nothing else, consider rearranging your life to exclude all meat from your diet, stop traveling by car and aircraft, substantially reduce your water consumption by scaling down your ownership of electronic devices (which require massive amounts of water to manufacture), and only eat biodynamically or organically grown whole food.

And tell people why you are doing so.

This might give those of us who fight strategically, which can include you if you so choose, a little more time to overturn the structural and remaining behavioral drivers of extinction which will require a profound change in the very nature of human society, including all of its major political, economic, military, legal and social institutions and processes (most of which will need to be abolished).

If this sounds ‘radical’, remember that they are about to vanish anyway. Our strategy must be to replace them with functional equivalents, all of which are readily available (with some briefly outlined in the various documents mentioned in the plan above).

‘It won’t happen’, you might say? And, to be candid, I sincerely believe that you are highly probably right. I have spent a lifetime observing, analyzing, writing about and acting to heal dysfunctional and violent human behavior and, for that reason, I am not going to delude myself that anything less than what I have outlined above will achieve the outcome that I seek: to avert human extinction. But I am realistic.

The insane individuals who control the institutions that are driving extinction will never act to avert it. If they were sane enough to do so, they would have been directing and coordinating these institutions in taking action for the past 40 years. This is why we must resist them strategically. Moreover, I am only too well aware that the bulk of the human population has been terrorized into powerlessness and won’t even act. But our best chance lies in offering them our personal example, and giving them simple and various options for responding effectively.

It is going to be a tough fight for human survival, particularly this late in the ‘game’. Nevertheless, I intend to fight until my last breath. I hope that you will too.

 

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?’ http://tinyurl.com/whyviolence His email address is flametree@riseup.net and his website is here. http://robertjburrowes.wordpress.com

Robert J. Burrowes
P.O. Box 68
Daylesford, Victoria 3460
Australia

Email: flametree@riseup.net

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

Unsouling From the Wilderness

By Kingsley L. Dennis

Source: Waking Times

“Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one.” ~Black Elk, Black Elk Speaks

“Modern man, I dutifully noted, is in search of a soul, and the age is an age of longing.” ~Theodore Roszak, Where the Wasteland Ends

Perhaps the reason some of us are feeling a sense of loss and longing is that we are, as Black Elk informs us, living in the shadow world. Our reality on this side may only be the fleeting ghosts of a place that is more real somewhere else. On this side we have broken our commitment to the earth and have unsouled ourselves from the wilderness. By the first century CE, the essayist Plutarch was asking, “Why is it that the gods are no longer speaking to us?”

For a long time now, we have been trying to create a new and different image of ourselves. It is an image where modern humanity is placed at the center of its own universe. We learn by observing, probing, experimenting, and finally dissecting and destroying the dynamic world we live within. From this, the modern mind started to develop a new reality for itself.

The collective reality in which we now reside does not take kindly to opposing perspectives. We have inherited an alienated consciousness that views the world as an outside entity – a world of objects that move in mechanical motion. This alienated consciousness has substituted the enchantment and mystery of living within a dynamic and animated world with a dream of the artificial, and ultimately the unreal. The modern landscape is now more scattered with administration than adventure. The central image of our modern age has been that of consumerism: the ability of the average person to buy the material goods they require in order to have a decent standard of living. A standard of living albeit promoted to us through our mainstream media and glamorous propaganda.

Only recently have some of us come to realize that consumerism has now become a contemporary form of crash therapy for unsatisfied people wanting to buy their way into happiness to escape from the very system they are simultaneously supporting. The easy acquisition of things has become more about trying to cover up anxiety as a substitute for contentment. Modern life, especially in the highly-developed West, is now rife with people parading their false selves in place of authenticity.

The modern history of the West has been about the removal of mystery, mind, and magic from the world around us. In the past there were realms of wilderness that existed outside of the social order, and each culture had these ‘wild zones’ where people danced with the little folk in the woods, undertook initiations in caves, circles, and hard-to-find corners. There were pagan rituals, crazy ecstasies, and unknown zones where primal energies were released. These were the places of wilderness, where dreamtime reigned, and clock-time was banned. And now these wild places are fewer and fewer as a new ‘reality order’ becomes the manifesto of the day. Now it is many of us who are feeling haunted. We have lost the presence of the ‘transcendent’ within our modern societies.

We must now recognize that something has happened – a break, a mutation, has occurred that has placed us in an ‘intermediate’ stage between eras. Modern life is being not so much rewritten as reconfigured. We are seeing odd things occurring in relation to time, speed, and distance. It’s as if right now the clock, and our sense of timing, is malfunctioning. This ahistorical period is out of time, until it resets itself. And here, the possibility of transcendence lingers like a phantasma.

We are in a time of carnivalesque distortion where ‘fast food’ is a parody of our normal food preparation and consumption; mediatized sport is a spectacle of its original form; and the music industry is one huge commercial carnival that mocks genuine creativity. In the pop music industry, the spectacle, the live show – the ‘carnival performance’ – is often more important than the actual merit of the song (even when the performer mimes, as they often do). We are in a different world right now – or at least a seemingly different reality.

In this new world of different relations, symbols, and meanings we have become unmoored from our harbors. We are talking about the fractal, the quantum, the molecular, the nano, the bots, artificial intelligence, and the singularity – yet we find we have no soulful connection with any of these terms or their significances. Perhaps we have entered a void-time.

The Sense of the Void

With human life having lost its reference to transcendence and the notion of the sacred, there is the ever-present danger that we may descend to a form of human morality that lacks any real meaning or higher principles. It is not hard to believe that a degree of inertia has crept into our modern societies. The result is that many of us may now be finding ourselves with a hollow space inside. This space becomes the perfect seedbed for the consuming desires, distractions, and attractions of modernity’s excesses. Within such an environment we wonder whether we may find ourselves waking up to a world where the dream is still dreaming itself and we can no longer distinguish what is real.

An age of the quantifiable has been ushered in and everyone, and everything, gets given a mark or a measurement. Ever since the industrial age brought in the points system – the marking scores – into mass education we’ve been carrying numbers around with us. Before then, students were known as apprentices and they spent time embedded in their discipline learning its skills. They either learnt great skills or they didn’t; now they get an 85, a 78, a 66, or a 45. Now all modern institutions think in numbers and our social status is quantified by such numbers, or grades, that allow us into other specialized zones – such as the members clubs, the elite institutions, or even into the ‘good credit’ rating books. The organic nature and capacity of a person has been stripped down to the quantifiable, and this measures the worth of an individual according to such grades. These associated numbers then follow the person around for the rest of their lives, influencing their careers, associations, and social freedoms. Society is now painting-by-numbers.

The mesmerizing void that is modern life tries to appease us with simulated pleasures. Through our unsouling from the greater transcendent wilderness we have become all too easily appeased by seeking inadequate answers to life’s meaning. By not seeking for the essential, we cannot hope to be anything other than temporary. Within the past century millions of people in developed parts of the world have distanced and divorced themselves from nature. We are negotiating how to adapt to a world structured within an increasingly artificial environment. The mutational shift is well underway, and new arrangements will need to be sought.

A potential lack of understanding can disconnect us from a world that is at the same time becoming increasingly connected. For thousands of years our ancestors lived alongside natural forces, learning from environmental cycles, and reading the world around them. This uncoupling from the wilderness is not only in favor of urban settings but eventually artificially constructed settings that will soon be made ‘smart.’ The profusion of what are called ‘mega-cities’ are set to implement ‘smart’ technologies which will be a combination of connected information and communication infrastructures.

A Moment of Reflection

We are, it is said, the most highly-developed and articulate species on planet Earth, and yet we live in a world of reflections. We are doomed never to be able to see directly our own faces. Our face, as well as our ‘true face’ as they say, is non-visible to us; and so we are guided by reflections and their appearances.

There is a short-story from Argentinean writer Jorge Luis Borges entitled ‘Fauna of Mirrors’ that tells of a time during the reign of the Yellow Emperor when the world of mirrors and the world of men were not, like today, cut off from one another.[i] Both kingdoms lived in harmony and each could come and go through the mirrors. Yet one night the mirror people invaded the earth and a mighty battle ensued until finally the magic arts of the Yellow Emperor prevailed. The mirror people were pushed back and imprisoned into their mirrors, and punished by being forced to repeat, as if in a dream, all the actions of the world of men. They were stripped of their power and their forms and reduced to mere reflections. A day will come, however, when the magic spell will be broken and little by little these reflections will awaken and will slowly differ from us. Then they will stop imitating the world of humans and eventually they will break through the glass once again to enter the earth.

They say that life imitates art far more than art imitates life. Upon reflection, every culture and society claim a portion of our private psyche as its own. With the narrowing of our sensibilities comes not only a much-diminished reality but also a contracted perspective whereby this condensed form of perception and visibility becomes as hyperreality to us. If it’s true that modern life has muffled the call of transcendental mystery, then it is equally true that it has made transcendence both a more needed and yet more difficult promise. The cry for the ‘death of the soul’ and the unsouling from the wilderness has helped to pave the slippery path toward a simplified hyperreality that is now stealing the show. Fasten seatbelts…

A Bardo Chat with: Aranyani, Hindu Goddess of the Forests 

Author (A): Hello Aranyani. Are you there?

Aranyani (Ai): (short pause) Hello…hello!

A: Hello Aranyani. How are you today?

Ai: Today? Why today? I don’t have days like you do.

A: Ah yes, sorry. I was thinking in my own terms of time. It’s a frequent trap!

Ai: That’s okay, we understand. Traps are there to break out of. I am good, thank you. I am well.

A: That is good to hear. I am glad to know you are well amidst all this disconnection going on right now.

Ai: Disconnection? I am gently strolling through my forests. There is no disconnection (another short pause). All is well here.

A: Sorry, I should have been more specific. I meant disconnection between us, humans, and the natural world. It seems that we’ve done a terrible job of respecting Nature and our environment.

Ai: Mmm, yes, that is so. I am not fond of strolling too near to your civilizations. But why do you call it a job? You see, already you show a wrong way to look at things. Your way of words shows how your mind thinks. Looking after the natural world, as you put it, is not a ‘job.’ It is a recognition of respect, or mutual interdependence, and of compassion and love.

A: Sorry again. I know that I use my words too loosely. It is the way we use phrases here.

Ai: Yes, I know how your species is. For one thing, you don’t listen at all very well. You consider yourselves as a separate species. My dear, nothing is separate. You see space between bodies and you label this as separation. You think and behave like children, and Nature is your forgiving mother.

A: I know, we’ve got a lot of things back-to-front. Would you care to explain more on this relationship?

Ai: (a soft sigh) Maybe a little. Everything communicates here, it always has. You don’t necessarily need a mouth or words or letters to communicate. It all communicates energetically, and you humans are also attuned to this. Every part was supposed to work together. You are strange in that you forgot how to properly listen. And now you build devices outside of yourselves to wrap around the earth – but you don’t need them. And there will be a time when you shall know this, and learn to communicate correctly, as you were always meant to – and not with your machine things. All of nature is alive, don’t you know that?

A: Yes, some of us do; but not enough, unfortunately.

Ai: You knew better before, a long time ago.

A: Yes, I have a feeling we did. Yet we now need to learn how to know in a different way.

Ai: Well….. (long pause)

A: Hello, are you there Aranyani?

Ai: Oh yes, sorry, I was dancing. I have a tune in my head. It’s been given to me from the trees.

A: Wonderful! I was saying that we need to learn how to know in a different way.

Ai: That’s not really how it is. Learning, knowing, and all these things – it’s all head stuff. You live too much in your heads. You always think you need to grab onto something – to know better, and the like. I would say you have to open up more, and to remember everything that was placed inside you. You are coming to a different place now…

A: Yes, thank you. And what do you mean by ‘coming to a different place’?

Ai: I mean you are not in your little tribal units anymore. You are now all over the earth. You grew and connected as you should, and now you are coming to a time when you can really be of help to the earth.

A: You mean as a global species?

Ai: (laughs) You and your fancy words. Yes, you are connecting more strongly with the body of Gaia now. Soon you will find your minds being changed for you. That should be fun!

A: Ah, and what do you mean by that?

Ai: (hums to herself) I don’t feel I should reveal too much just now. Not too many of you have realized that your minds are attuned to Gaia, your planet consciousness. Consciousness is not only those thoughts in your head, silly! (laughs). This is the true language, the natural language, and it is everywhere. This language flows through the trees, the plants, the animals, and through all of Gaia. There is a language that connects, and the humans are disconnected from this. Yes, that is the true disconnection. You talk about disconnect from Nature, but really it is disconnection from your shared language. You speak in tongues but only babble silly words.

A: Yes, true – we do babble a lot.

Ai: Babble, babble, yes you do! Like that story you tell yourselves. You call it the Tower of Babel, right?

A: Yes, that’s true. And it’s a perfect analogy. We tried to build a tower to our Creator and we ended up being divided in languages through our ignorance.

Ai: Yes, that’s it right there. You were disconnected through your ignorance.

A: Mm…yes (sighs)

Ai: Don’t worry, dear. You still have it all inside of you. Your connection to Origin and the universal language is still there. And you are not disconnected from us either. You are always with us, and you always have been.

A: Okay, sure. And thanks. But by being with you always are we not making the balance of Nature worse?

Ai: Oh, dear ones – it’s always about you, isn’t it!? Let me tell you that Nature is far more capable of taking care of herself than you are. Things change, yes. And you are making a mess and not clearing up your mess, like children. This is true too. Yet so many more things come to pass that are not in your hands – that is Nature. She is so far beyond your comprehension of her. You think of these separate things within Nature, like the trees and the forests, and the rivers. But you cannot yet see them as being all together as a wondrous Being. She is a Being far beyond your little minds. And she cares for you. Little children, wake up!

A: Yes, yes.

Ai: Be more joyful and love the things you have, and which surround you. The disconnection you speak of is less from Nature and more from yourselves (starts to sing)

A: That is so true – thank you.

Ai: I have to go now…byeee (voice fades into distance)

A: Yes, thank you Aranyani – bye!

 

About the Author

Kingsley L. Dennis is the author of The Phoenix Generation: A New Era of Connection, Compassion, and Consciousnessand The Sacred Revival: Magic, Mind & Meaning in a Technological Age, available at Amazon. Visit him on the web at http://www.kingsleydennis.com/.

References:

[i] See his short-story collection The Book of Imaginary Beings.

Slow suicide and the abandonment of the world

By Edward Curtin

Source: Intrepid Report

“The condition of alienation, of being asleep, of being unconscious, of being out of one’s mind, is the condition of the normal man. Society highly values its normal man. It educates children to lose themselves and to become absurd, and thus to be normal. Normal men have killed perhaps 100,000,000 of their fellow normal men in the last fifty years. Our behavior is a function of our experience. We act the way we see things. If our experience is destroyed, our behavior will be destructive. If our experience is destroyed, we have lost our own selves.”—R.D. Laing, The Politics of Experience, 1967

“The artist is the man who refuses initiation through education into the existing order, remains faithful to his own childhood being, and thus becomes ‘a human being in the spirit of all times, an artist.’”—Norman O. Brown, Life Against Death

Most suicides die of natural causes, slowly and in silence.

But we hear a lot about the small number of suicides, by comparison, who kill themselves quickly by their own hands. Of course their sudden deaths elicit shock and sadness since their deaths, usually so unexpected even when not a surprise, allow for no return. Such sudden once-and-for-all endings are even more jarring in a high-tech world where people are subconsciously habituated to thinking that everything can be played back, repeated, and rewound, even lives.

If the suicides are celebrities, the mass media can obsess over why they did it. How shocking! Wasn’t she at the peak of her career? Didn’t he finally seem happy? And then the speculative stories will appear about the reasons for the rise or fall of suicide rates, only to disappear as quickly as the celebrities are dropped by the media and forgotten by the public.

The suicides of ordinary people will be mourned privately by their loved ones in their individual ways and in the silent recesses of their hearts. A hush will fall over their departures that will often be viewed as accidental.

And the world will roll on as the earth absorbs the bodies and the blood. “Where’s it all going all this spilled blood,” writes the poet Jacques Prévert. “Murder’s blood . . . war’s blood . . . blood of suicides . . . the earth that turns and turns with its great streams of blood.”

Of such suicides Albert Camus said, “Dying voluntarily implies you have recognized, even instinctively, the ridiculous character of that habit [of living], the absence of any profound reason for living, the insane character of that daily agitation, and the uselessness of suffering.” He called this feeling the absurd, and said it was widespread and involved the feeling of being an alien or stranger in a world that couldn’t be explained and didn’t make sense. Assuming this experience of the absurd, Camus wished to explore whether suicide was a solution to it. He concluded that it wasn’t.

Like Camus, I am interested in asking what is the meaning of life. “How to answer it?” he asked in The Myth of Sisyphus. He added that “the meaning of life is the most urgent of questions.” But I don’t want to explore his line of reasoning to his conclusions, whether to agree or disagree. I wish, rather, to explore the reasons why so many people choose to commit slow suicide by immersing themselves in the herd mentality and following a way of life that leads to inauthenticity and despair; why so many people so easily and early give up their dreams of a life of freedom for a proverbial mess of pottage, which these days can be translated to mean a consumer’s life, one focused on staying safe by embracing conventional bromides and making sure to never openly question a system based on systemic violence in all its forms; why, despite all evidence to the contrary, so many people embrace getting and spending and the accumulation of wealth in the pursuit of a chimerical “happiness” that leaves them depressed and conscience dead. Why so many people do not rebel but wish to take their places on this ship of fools.

So what can we say about the vast numbers of people who commit slow suicide by a series of acts and inactions that last a long lifetime and render them the living dead, those whom Thoreau so famously said were the mass of people who “lead lives of quiet desperation”? Is the meaning of life for them simply the habit of living they fell into at the start of life before they thought or wondered what’s it all about? Or is it the habit they embraced after shrinking back in fear from the disturbing revelations thinking once brought them? Or did they ever seriously question their place in the lethal fraud that is organized society, what Tolstoy called the Social Lie? Why do so many people kill their authentic selves and their consciences that could awaken them to break through the social habits of thought, speech, and action that lead them to live “jiffy lube” lives, periodically oiled and greased to smoothly roll down the conventional highway of getting and spending and refusing to resist the murderous actions of their government?

An unconscious despair rumbles beneath the frenetic surface of American society today. An unspoken nothingness. I think the Italian writer Robert Calasso says it well: “The new society is an agnostic theocracy based on nihilism.” It’s as though we are floating on nothing, sustained by nothing, in love with nothing—all the while embracing any thing that a materialistic, capitalist consumer culture can throw at us. We are living in an empire of illusions, propagandized and self-deluded. Most people will tell you they are stressed and depressed, but will often add—“who wouldn’t be with the state of the world”—ignoring their complicity through the way they have chosen compromised, conventional lives devoid of the spirit of rebellion.

I keep meeting people who, when I ask them how they are, will respond by saying, “I’m hanging in there.”

Don’t common sayings intimate unconscious truths? Hang—among its possible derivatives is the word “habit” and the meaning of “coming to a standstill.” Stuck in one’s habits, dangling over nothing, up in the air, going nowhere, hanging by a string. Slow suicides. The Beatles’ sang it melodically: “He’s a real nowhere man/Sitting in his nowhere land/Making all his nowhere plans for nobody/Doesn’t have a point of view/Knows not where he’s going to/Isn’t he a bit like you and me.” It’s a far cry from having “the world on a string,” as Harold Arlen wrote many years before.

Maybe if we listen to how people talk or what popular culture throws up, we will learn more through creative associations than through all the theories the experts have to offer.

There have been many learned tomes over the years trying to explain the act of suicide, an early and very famous one being Emile Durkheim’s groundbreaking sociological analysis Suicide (1897). In thousands of books and articles other thinkers have approached the subject from various perspectives—psychological, philosophical, biological, etc. They contain much truth and a vast amount of data that appeal to the rational mind seeking general explanations. But in the end, general explanations are exactly that—general—while a mystery usually haunts the living whose loved ones have killed themselves.

But what about the slow suicides, those D. H. Lawrence called the living dead (don’t let “the living dead eat you up”), those who have departed the real world for a conscienceless complacency from which they can cast aspersions on those whose rebellious spirits give them little rest. Where are the expert disquisitions about them?

We’ve had more than a century of pseudo-scientific studies of suicide and the world has gotten much worse. More than a century of psychotherapy and people have grown progressively more depressed. Large and increasing numbers are drugged to the teeth with pharmaceutical drugs and television and the Internet and cell phones and shopping and endless talk about food and diets and sports and nothing. Talk to talk, surface to surface. Pundits pontificate daily in streams of endless bullshit for which they are paid enormous sums as they smile with their fake whiter-than-white teeth flashing from their makeup masks. People actually listen to these fools to “inform” themselves. They even watch television news and think they know what is happening in the world. We are drowning in a “universe of disembodied data,” as playwright John Steppling has so aptly phrased it. People obsessively hover over their cell phones, searching for the key that will unlock the cells they have locked themselves in. Postliteracy, mediated reality, and digital dementia have become the norm. Minds are packaged and commodified. Perhaps you think I exaggerate, but I feel that madness is much more the norm today than when Laing penned his epigraphic comment.

Not stark raving screaming madness, just a slow, whimpering acceptance of an insane society whose very fabric is toxic and which continues its God-ordained mission of spreading death and destruction around the world in the name of freedom and democracy, while so many of its walking dead citizens measure out their lives with coffee spoons. A nice madness, you could say, a pleasant, depressed and repressed madness. A madness in which people might say with T. S. Eliot’s J. Alfred Prufrock (if they still read or could remember): “I have measured out my life with coffee spoons . . . And I have seen the eternal Footman hold my coat, / and snicker, / And in short, I was afraid.”

But why are so many so afraid? Everyone has fears, but so many normal people seem extremely fearful, so fearful they choose to blend into the social woodwork so they don’t stand out as dissenters or oddballs. They kill their authentic selves; become conscience-less. And they do this in a society where their leaders are hell-bent on destroying the world and who justify their nuclear madness at every turn. I think Laing was right that this goes back to our experience. When genuine experience is denied or mystified (it’s now disappeared into digital reality), real people disappear. Laing wrote:

In order to rationalize our industrial-military complex, we have to destroy our capacity to see clearly any more what is in front of, and to imagine what is beyond, our noses. Long before a thermonuclear war can come about, we have had to lay waste our sanity. We begin with the children. It is imperative to catch them in time. Without the most thorough and rapid brainwashing their dirty minds would see through our dirty tricks. Children are not yet fools, but we shall turn them into imbeciles like ourselves, with high I. Q.s if possible. From the moment of birth, when these forces of violence, called love, as its mother and father, as their parents and their parents before them, have been. These forces are mainly concerned with destroying most of it potentialities, and on the whole this enterprise is successful. By the time the new human is fifteen or so, we are left with a being like ourselves, a half-crazed creature more or less adjusted to a mad world. This is normality in our present age. Love and violence, properly speaking, are polar opposites. Love lets the other be, but with affection and concern. Violence attempts to constrain the other’s freedom, to force him to act in the way we desire, but with ultimate lack of concern, with indifference to the other’s own existence or destiny. We are effectively destroying ourselves by violence masquerading as love . . . We live equally out of our bodies and out of our minds.

So yes, I do think most people are victims. No one chooses their parents, or to be born into poverty, or to be discriminated against for one’s race, etc. No one chooses to have their genuine experience poisoned from childhood. No one chooses to be born into a mad society. This is all true. Some are luckier than others. Suicides, fast and slow, are victims. But not just victims. This is not about blame, but understanding. For those who commit to lives of slow suicide, to the squelching of their true selves and their consciences in the face of a rapacious and murderous society, there is always the chance they can break with the norm and go sane. Redemption is always possible. But it primarily involves overcoming the fear of death, a fear that manifests itself in the extreme need to preserve one’s life, so-called social identity, and sense of self by embracing social conventions, no matter how insane they may be or whether or not they bring satisfaction or fulfillment. Whether or not they give life a meaning that goes deep.

But for those who have taken their lives and are no longer among us, hope is gone. But we can learn from their tragedies if we are truthful. For them the fear of life was primary, and death seemed like an escape from that fear. Life was too much for them. Why? We must ask. So they chose a life-in-death approach through fast suicide. Everyone is joined to them in that fear, just as everyone is joined by the fear of death. It is a question of which dominates, and when, and how much courage we can muster to live daringly. The fear of death leads one to constrict one’s life in the safe surround of conventional society in the illusion that such false security will save one in the end. Death is too much for them. So they accept a death-in-life approach that I call slow suicide.

But in the end as in the beginning and throughout our lives, there is really no escape. The more alive we are, the closer death feels because really living involves risks and living outside the cocoon of the social lie. Mr. Pumpkin Head might seize you, whether he is conceived as your boss, an accident, disease, social ostracism, or some government assassin. But the deader we feel, the further away death seems because we feel safe. Pick your poison.

But better yet, perhaps there is no need to choose if we can regain our genuine experience that parents and society, for different reasons, conspire to deny us. Could the meaning of our lives be found, not in statements or beliefs, but in true experience? Most people think of experience as inner or outer. This is not true. It is a form of conventional brainwashing that makes us schizoid. It is the essence of the neuro-biological materialism that reduces humans to unfree automatons. Proffered as the wisdom of the super intelligent, it is sheer stupidity.

All experience is in-between, not the most eloquent of phrasing, I admit, but accurate. Laing, a psychiatrist, puts it in the same way as do the mystics and those who embrace the Tao. He says, “The relation of my experience to behavior is not that of inner to outer. My experience is not inside my head. My experience of this room is outside in this room. To say that my experience is intrapsychic is to presuppose that there is a psyche that my experience is in. My psyche is my experience, my experience is my psyche.” Reverie, imagination, prayer, dream, etc., are as much outer as inner, they are modalities of experience that exist in-between. We live in-between, and if we could experience that, we would realize the meaning of life and our connection to all living beings, including those our government massacres daily, and we would awaken our consciences to our complicity in the killing. We would realize that the victims of the American killing machine are human beings like us; are us, and we, them. We would rebel.

Thoreau said a life without principle was not worth living. Yet for so many of the slow suicides the only principals they ever had were those they had in high school. Such word confusion is understandable when illiteracy is the order of the day and spelling passé. Has anyone when in high school ever had Thoreau’s admonition drummed into his head: “The ways by which you may get money almost without exception lead downward. To have done anything by which you earned money merely is to have been truly idle or worse.” Of course not, since getting a “good” living is never thought to involve living in an honest, inviting, and honorable way. It is considered a means to an end, the end being a consumer’s paradise. “As for the means of living,” Thoreau added, “it is wonderful how indifferent men of all classes are about it, even reformers, so called—whether they inherit, or earn, or steal it.” Is it any wonder so many people end up committing slow suicide? “Is it that men are too much disgusted with their own experience to speak of it?”

What the hell–TGIH!

I believe the story has it that when he was in jail for refusing the poll tax that supported slavery and the Mexican-American war, Thoreau was visited by his friend Ralph Waldo Emerson, who asked him, “Henry, what are you doing in there?” To which Thoreau responded, “Ralph, what are you doing out there?” Today, however, most folks don’t realize that being outside their cells is being in them, and such imprisonment is far from principled. That’s not a text message they’re likely to receive.

I recently met a woman, where or when I can’t recall. It might have been when walking on the open road or falling in a dreaming hole. She told me “if you look through a window, you can see the world outside. If you look in a mirror, you can see yourself outside. If you look into the outside world, you can see everyone inside out. When the inside is seen outside and the outside is seen inside, you will know what you face. Everything becomes simple then,” as she looked straight through me and my face fell off.

Another Reason Young Americans Don’t Revolt Against Being Screwed

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Source: CounterPunch

8 Reasons Young Americans Don’t Fight Back: How the US Crushed Youth Resistance” was originally published in 2011, then republished on several Internet sites, and has become one of my most viewed articles. The eight reasons include: student-loan debt; various pacifying effects of standard schooling; the psychopathologizing and medicating of noncompliance; surveillance; television; and fundamentalist religion and fundamentalist consumerism. Over the last seven years, many young people have told me that they appreciate that article, but they have urged me to detail a hugely important pacifying source which I had not included.

First, to be clear, not all young people are completely broken. The general state of acquiescence by young people was recently interrupted by their short-lived burst of dissent in the form of large rallies for gun control, in reaction to fears of being murdered in their classrooms. But that was an exception to the general rule of resignation to eating shit.

A longer period of dissent occurred during Occupy, in which many young people protested against their financial subjugation by the 1%. However, one lesson that young people learned from Occupy is that their rulers only pay lip service to democracy—and so mere dissent has little impact. Young people today are correct to recognize the impotence of mere dissent if it is unaccompanied by a withdrawal of cooperation with the ruling class’s capacity to turn a profit. But because young people have been broken in so many ways, decreasing numbers of them have the individual strength, class consciousness, and group cohesiveness that is required to move beyond dissent to the kind of constructive disobedience (for example, a labor strike) that can create greater justice for them.

It’s not that young people in the United States are ignorant of the reality that they are being financially screwed; they know they have been screwed, they expect to be screwed even worse, and most of them passively accept this reality.

Young people are not ignorant of their increasingly crippling student-loan debt. At last look, 70% of college students graduate with significant debt; the average student-loan debt at $37,172, and the average monthly payment at $393 (and this doesn’t include their credit card debt). Add this to the reality that many young people with student-loan debt never even graduate college; and even among those who do graduate, many of them find only low-paying jobs.

The majority of young people feel so beaten down that they have also passively accepted that they will get screwed out of Social Security benefits. A 2015 Gallup poll asked “Do you think the Social Security system will be able to pay you a benefit when you retire?” Among those 18 to 29 years of age, 64% said no. Yet, most are resigned to having money deducted from their paychecks for benefits that they believe they will never receive.

Since my 2011 article was published, many millennials have informed me that they are being broken by something that I hadn’t originally included: the Internet, which many of them tell me is the most important aspect of their lives. From these young people, I have learned how the Internet creates fears, lowers self-esteem, and divides them—all of which weakens their capacity to resist injustices.

Fear is a great way to break people, and the Internet—similar to other areas that I had previously detailed—creates fear. Facebook, Twitter, Instagram, Tumblr, Snapchat, and other so-called “social media” create the fear of permanent shame and shunning. Millennials repeatedly see how a single error in judgment on social media will not be forgotten and can haunt forever—and destroy lives. While many young students voice concern about a shooting in their school, my experience is that they are more viscerally terrified of something being posted on social media by them or about them that can damage their attractiveness to their peers or to future employers. For young people, denial over their life being ruined on social media is impossible—most never unplug from it.

The Internet heightens a fear-based consciousness. People have different private fears and, as George Orwell detailed, their greatest fears can be exploited to break them. For many young people, their greatest fear is being “doxxed”—having private information about them published on the Internet so as to hurt them. For other young people, their greatest fear is “FoMo”—the fear of missing out—which is intensified on social media where they are constantly bombarded with images of others doing “cool” stuff. One young woman recently told me, “You don’t know how crazy we are. I saw a party on Instagram that looked really cool, and I had FoMo over it, even though I know the guy who posted it always makes parties look cooler than they really are.”

Many young people tell me that the constant barrage of their peers’ self-promotions on social media makes them feel inferior; and low self-esteem—like fear—debilitates the strength to resist. One young man recently explained to me that millennials are always aware of their “digital selves” which can be measured in metrics such as “likes”; and that comparing themselves to others routinely results in low self-esteem. Of course, some young people do attempt rebellion, but effective rebellion, they tell me, requires completely extricating from social media, which would be an extremely radical action.

Not only does the Internet create fear and low self-esteem but also divides, which of course allows the 1% to more easily conquer the 99%. The Gilded Age robber barron Jay Gould reportedly bragged, “I can hire one half of the working class to kill the other half.” Millenials have educated me on the various divides among the 99% that have been created and perpetuated on the Internet.

Every millennial young man tells be about the Internet war between “social justice warriors” and “red pillers.” Young people who care about justice for historically oppressed groups (such as women, people of color, and LGBT folks) are mocked as social justice warriors by those who call themselves red pillers who feel that, today, white males are the oppressed group. In an Internet world absent of face-to-face contact, there is only mutual venom. Absent is a mutual grasping that each side is in the 99%, that each side cares about injustice, and that the financial hell for all of them has been created by the 1%—not by each other.

Screen addiction subverts the in-person contact necessary for face-to-face dialogue and solidarity, and the Internet is even more addictive than television, as young people are virtually never away from their smart phones, laptops, or other screens. Walk into any coffee shop, and you’ll often see many young people in close proximity with one another but locked into their own screens and not looking at each other.

Several of my millennial young male informants tell me that they are afraid to risk face-to-face contact, afraid to be seen as violating a woman’s privacy, afraid to be viewed as a creep. I joked with one young guy, “Are you afraid that if you walk over to some pretty young woman in a coffee shop and tell her that you like her shoes, then you’ll be accused of ‘rape-staring’ and have your life ruined on the Internet, and end up being falsely labeled all over the Internet as a sex offender?” The young man laughed and said, “I know that you are exaggerating, but that’s the kind of shit that many of us millennial guys think about, as we have become pathetic.”

Having young men and young women in the 99% being afraid of one another may be even more of a coup for the 1% than their historical successes at getting ethnic and racial groups to hate one another. With this fear and hate among the 99%, it is impossible to have the solidarity and strength necessary to effectively revolt in an organized way against the 1%.

The Internet technology need not necessarily be a pacifying force as, for example, the Internet was effectively utilized during the Arab spring to foment rebellion and organize resistance. Similarly, some of the other pacifying forces that I originally detailed need not be pacifying. Teachers could inspire resistance against illegitimate authorities rather than indoctrinate compliance to any and all authorities. And my fellow mental health professionals could embrace liberation psychology rather than pathologize and medicate rebellion.

My experience is that young people, in general, are becoming increasingly pained and weakened by multiple oppressive forces, and older people who give a damn about them can help. The 1% will always attempt to seize powerful technologies and institutions to pacify all of us—especially young people. To manage these technologies and institutions, the 1% needs technocrats, administrators, and guards; thus, what would help is what Howard Zinn called a “revolt of the guards.” However, if technicians, teachers, mental health professionals, and other guards never even admit to ourselves our societal role—as guards who maintain the status quo—then we guards will never consider a revolt. Many older people are guards, and they can choose to revolt and help young people gain the strength necessary to resist injustices.

 

Bruce E. Levine, a practicing clinical psychologist often at odds with the mainstream of his profession, writes and speaks about how society, culture, politics and psychology intersect. His most recent book is Resisting Illegitimate Authority: A Thinking Person’s Guide to Being an Anti-Authoritarian―Strategies, Tools, and Models(AK Press, September, 2018). His Web site is brucelevine.net