The Inner Dimensions of Socialist Revolution

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The Inner Dimensions of Socialist Revolution

The social revolution has to precede the political revolution. Personal self-realization has to precede the social revolution.

Achieving social change in America through political change – legislatively – as for example with the Civil Rights legislation of 1964 to 1968, is too slow a process today for overturning American capitalism to American socialism in time to effectively respond to climate change and global environmental degradation, by shifting American civilian energy production from fossil and nuclear fuels to solar, wind and geothermal sources, and ocean-wave-and-tidal and river hydroelectric sources, accompanied by a wide spectrum of energy conservation strategies and materials recycling and reprocessing methods, instead of indiscriminate and polluting waste disposal.

In fact, the political path to social change may be completely plugged shut today, with the fanatical obstructionism by capital interests who collectively own America’s two major political parties, and whose various outmoded environmentally catastrophic schemes of wealth generation are fossilized in place within an overarching 19th century paradigm of CO2-producing industrialization and labor exploitation, directed by frantic casino-style banking and financial speculation.

So, the timely development of a popular, scientific and effective national response to counteract the global geophysical crisis we call “climate change” must occur outside the arcane political machinery of our money-corrupted representative democracy. Basically, “the people” would have to independently develop a sense of national solidarity, overcoming all regionalisms and bigotries, and independently get organized to shift the ways they live and the ways they earn their keep, from a reliance on “black” versus “green” energy, and from a reliance on adversarial-capitalist economics versus cooperative-socialist economics. Given such a social revolution, it would then be possible to mount a massive campaign to counter climate change.

But, is such a social revolution possible? Can a majority of the national population actually free itself from the many shackles, control methods and seductions of corporate capitalism, by willfully bonding into one massive mutually tolerant and mutually helping cooperative, independent of the existing government: into a self-directed revolutionary socialism? This would require an incredible unanimity of vision and an amazing degree of commitment and discipline among hundreds of millions of people, to independently coalesce into a self-sustaining socialized mass able to overcome the opposition of the intransigent corporate capitalist establishment.

Any clear-thinking person will see that the idea of a spontaneous eruption of popular revolutionary socialism that independently counteracts climate change is impossible, and by chained logic such a clear-thinking person will also realize that we humans will never counteract climate change but instead will be plowed under by it, like the terrain downhill from an advancing glacier, because we are so inattentively self-absorbed and fatally wedded to the preservation of our inequitable and dysfunctional capitalism.

So, is the most intelligent tack then to stop agonizing over climate change and give up wasting time and energy in doomed attempts to put off the geophysical inevitable? Should we all just become Trumps and luxuriate carefree in capitalist mud-wallows for as long as they are available? Why bother trying to change the unchangeable?, sacrificing the good times of today for a restrictive future that will never occur anyway? Why not just keep grabbing for the money and enjoy doing that like we always have?

My answer is: half a loaf is better than none. Even if climate change is an implacable civilization-ending geophysical tsunami, I think we all would have a relatively better collective life for the duration of our species if we could develop even a scattering of minor uncoordinated popular socialist initiatives – anti-capitalist and anti-militarist – that directly confront specific aspects of the multi-faceted colossus of climate change and its social disruptions. These initiatives would include the election into public office of ecological-socialist candidates, like today’s young, enthusiastic Democratic Socialists of America (DSA), even if in small numbers. Why? Because any political efforts by eco-socialist officeholders that reach the public as actionable realities will benefit some fraction of the population, since such efforts would either ameliorate, blunt or end specific sociopathologies of our pure id capitalism.

Why give in to despair, dejection and acquiescence to a capitalist climapocalypse? Why not actualize through our own individual living presences the attitudes and one-to-one human connections that inject intelligent compassion and fulfilling artistry into the society around us, and in that way we become focal points of the socialist revolution we can imagine? How do you think a politically successful socialist revolution could be formed in the first place, if not by the weaving together of masses of one-to-one personal relationships of such self-realized individuals into a vast societal network?

Ultimately, it is not about “being saved” by external agents, like “good politicians” and “good laws” and “good governments,” from victimization by looming climate change disasters; it is about transcending who we are as merely passive fearfully insular consumers, and realizing that we are each, literally, individual expressions of the cosmos, and then operating out of that realization with a self-directed living-out of our socialist visions. Such living is the best that we humans can do, both individually and as socialized clusters, regardless of whether we are eventually plowed under by climapocalypse, or completely overcome it.

As an individual biological organism, you incorporate the formation of the cosmos within you as the subatomic particles, which first erupted out of the Big Bang, that are within the atoms of your materiality. Those atoms are almost entirely empty space, their nuclei (which are clusters of protons and neutrons) occupy only between 10^-14 to 10^-12 of the volume of the atom; that is to say 1 part in a hundred trillion, to 1 part in a trillion of the otherwise empty volume of the atom. The extent of that atomic space is defined by the electrical fields that transmit the forces connecting the nucleus to the point particle electrons flickering (“orbiting”) about it. These atoms are in turn clustered in simple molecules, like water (H2O), oxygen (O2), nitrogen (N2) and glucose (C6H12O6), and in massive and complex molecules like DNA. But even so, our personal matter is made of pinpoints of atomic grit suspended in empty space and meshed together by forces communicated across electrical links called chemical bonds. When you press your palm on a tabletop and feel the firm resistance of that structure, you are actually experiencing a force of electrical repulsion between the electro-chemical integrity of the mostly empty space tabletop, and the electro-chemical integrity of the mostly empty space you! Imagine such an atomic-molecular “net of gems” – as the ancient Buddhists called “the interdependence of all things” – as a metaphor for the revolutionary socialist net-of-gems network we would like to weave ourselves into, and to have a transformative effect on our political economy.

The “chemical bonds” of our wished-for socialist revolution are the one-to-one personal connections we “atoms” of that network fling out like spider silk to weave our self-realized selves into that net of gems. What matters is the sympathy of vision, and the moral character and personal integrity of the people we seek connection with. What does not matter are superficial attributes like their ethnicity, their physical characteristics, their birth language, their “style,” their default and unthinking microscopically sectarian political alignments (please!, forget about these uselessly trivial distractions!).

A friend of mine is a Vietnam War veteran who survived over sixty-four artillery barrages while trapped on a hilltop during the First Battle of Khe Sanh. He crystalized the essential idea here this way: “There are some people you want in your foxhole, and some you don’t.” My goal is to be “foxhole worthy” for people like him, and I judge others by the same criterion. At that high metaphysical level of socialist vision, we are synchronized; at the mundane street level of routine personal interaction, we give each other spontaneous rides when our cars unexpectedly break down on the road and we call for help, and when either of our cars are in the shop and we need to make a doctor’s appointment. We also share lunch breaks and stories. If and when it comes to serious action – foxhole time – we know we can count on each other. There are other men and women I share a similar connection with, people who are aware of the realities of our times, and have a compassionate intelligence about the direction of their lives, which goes beyond the effort to physically and economically sustain themselves, to also inject some goodness and humane connection – socialism – into the public sphere they are immersed in. It is with such people that I am associated with – “socialized” – in voting for our “progressive candidates,” and advocating – each in our own way – for an anti-capitalist and anti-militarist social transformation; and it is with such people that I can imagine being next to during any sudden eruption of a volcanic socialist revolution.

The Trumpians and their ilk are empty people. They need all that money, glittery stuff and power, to encrust their lonely hollowness with, so as to give them the illusion of actually being somebody and having actually accomplished something with their profiteering, exploitation and hoarding. But, sadly, they are human failures: they either deny or have no realization of their fundamental reality as expressions of Nature, nor of their potential for experiencing true fulfillment as individuals consciously interconnected in a humane socialist net-of-gems.

Don’t get distracted from the fundamentals by trivial details. Everything you need to know about self-realization – the atomic cores of our socialist revolution – was set down in the Upanishads, 2800 years ago. Everything you need to know about self-directed living, whether for meshing amicably with society or slicing through it for just cause – the electro-chemical bonds of integrity, and the forces of material opposition for our socialist revolution – was set down in the Bhagavad Gita, 2300 years ago. Everything you need to know about politics at the street level of pure, hard materialism – the movement-wide actions of our desired socialist revolution in opposition to dictatorial and enslaving moneyed power – was set down by Thucydides 2400 years ago. Everything written since is at best a gloss on the fundamentals already given, encrusted with elaborations on details about the cultures and times those later writings came out of; or they are at worst a complete diversion into varieties of ignorance, whether presented as texts of religious revelation, or advances of political theory. Read the originals and see for yourself.

In summary: each human being is something Nature is doing; realize and celebrate this, and from such realization free your mind from passivating confinement by corporate capitalist infotainment, herding by fear, and want-inducing indoctrination; from that personal mental liberation, direct yourself toward perfecting your character and achieving your full human potential (an endless endeavor); from such self-focused mental independence and moral drive, exercise the bravery of tolerance by seeking to make connections with other people of similar vision and moral drive; and then from your network of such personal connections try to weave yourself into a grander socialist net-of-gems that may in time capture and transform the nation, and perhaps even someday the world.

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Societal Death or Transfiguration?, Cinema Visions of Humanity Facing Extinction

How should world society respond to the approach of human extinction compelled by implacable external forces, such as: radioactive fallout after a global nuclear war (as in Nevil Shute’s novel On the Beach), or an alien invasion by a species of technologically superior beings from outer space, or an impending collision between Earth and a massive planetoid, or (as seems most likely today) by runaway and irreversible Climate Change?

The general question has long been the seed for spinning out entertaining speculations in fantasy novels and science-fiction movies, but now it has become a serious matter of immediate concern for an increasing number of geo- and social- scientists and social planners. Mayer Hillman, an 86-year-old social scientist, urban planner and senior fellow emeritus of the Policy Studies Institute in England, says (in an article published by The Guardian on 26 April 2018, https://amp.theguardian.com/environment/2018/apr/26/were-doomed-mayer-hillman-on-the-climate-reality-no-one-else-will-dare-mention):

“We’re doomed. — The outcome is death, and it’s the end of most life on the planet because we’re so dependent on the burning of fossil fuels. There are no means of reversing the process which is melting the polar ice caps. And very few appear to be prepared to say so. — I’m not going to write anymore [about the projected consequences of runaway Climate Change] because there’s nothing more that can be said. — With doom ahead, making a case for cycling as the primary mode of transport [instead of automobiles] is almost irrelevant. — We’ve got to stop burning fossil fuels. So many aspects of life depend on fossil fuels, except for music and love and education and happiness. These things, which hardly use fossil fuels, are what we must focus on. [Hillman is amazed that our thinking rarely stretches beyond 2100 when discussing scientific predictions on the increase of average global temperature.] This is what I find so extraordinary when scientists warn that the temperature could rise to 5C or 8C. What?, and stop there? What legacies are we leaving for future generations? In the early 21st century, we did as good as nothing in response to Climate Change. Our children and grandchildren are going to be extraordinarily critical. — Even if the world went zero-carbon today that would not save us because we’ve gone past the point of no return. [Action by individuals to limit their ‘carbon footprint’ – their direct and indirect production of greenhouse gases is] as good as futile. [National action by the UK along the same lines is also irrelevant] because Britain’s contribution is minute. Even if the government were to go to zero-carbon it would make almost no difference. — [The world as a whole would have to go zero-carbon, but can that be done without the collapse of civilization?] I don’t think so. Can you see everyone in a democracy volunteering to give up flying? Can you see the majority of the population becoming vegan? Can you see the majority agreeing to restrict the size of their families? — Wealthy people will be better able to adapt but the world’s population will head to regions of the planet such as northern Europe which will be temporarily spared the extreme effects of climate change. How are these regions going to respond? We see it now. Migrants will be prevented from arriving. We will let them drown. — [Few scientific, political; and religious leaders have been honest with the public on all this, in order to protect their own positions] I don’t think they can [be forthright] because society isn’t organised to enable them to do so. Political parties’ focus is on jobs and GDP, depending on the burning of fossil fuels. — [Can the now obvious signs of advancing Climate Change spark an epiphany in humanity’s collective mind, and cause it to relinquish its ultimately self-destructive fossil fueled binge?] It depends on what we are prepared to do. Standing in the way is capitalism. Can you imagine the global airline industry being dismantled when hundreds of new runways are being built right now all over the world? It’s almost as if we’re deliberately attempting to defy nature. We’re doing the reverse of what we should be doing, with everybody’s silent acquiescence, and nobody’s batting an eyelid.”

Now, let us consider the 2017 American movie Downsizing, given this context.

Downsizing is an intelligent and, by American standards, subtle cinematic science-fiction social satire about the individual’s problem of securing sufficient wealth to comfortably sustain their lives in a secure cosmopolitan community for the duration of their lifespan. This movie was conceived by Alexander Payne and his writing partner Jim Taylor, and directed by Payne who has numerous successful movies to his credit: Election (1999), About Schmidt (2002), Sideways (2004), The Descendants (2011) and Nebraska (2013). Downsizing was not well-received by the majority of the viewing public because it is a film about ideas, thus requiring thinking for its enjoyment, as opposed to being a cinematic delivery vehicle for emotive sensations and jolting stimuli to provide passive unthinking viewers with 135 minutes of thrilling distraction.

The central pit in Downsizing, around which the screenplay and the screenwriters’ implied social commentaries have been grown like the flesh of a stone-fruit, is that science has discovered a process for harmlessly shrinking living cells and organisms, enabling humans to be reduced to Lilliputian size so that their existing savings and equity in the “big world” can economically sustain them in lifetimes of luxury in the “small world,” because their “ecological footprints” – both for consumption and waste production – have been miniaturized. The attraction for “getting small” is basically a get-rich-quick scheme leading to an endlessly sustainable high-life coupled with the pleasurable sense of eliminating one’s big-world guilt over contributing to Climate Change and the environmental degradation of the planet, which is caused by its “overpopulation” with “big” capitalist-minded, wasteful and exploitative people. In brief: having it all.

The problem with making an expensive ($68M) artful cinematic work whose purpose is to stimulate thoughtful societal awareness – if you want to recoup your investment – is that you have to market it successfully to the masses of cinema-viewing yahoos. Downsizing was released on 22 December 2017, and as of 1 February 2018 (its theatrical closing) had only grossed $55M. It just didn’t hit the yahoo g-spot, and they hated it for boring them.

The “lesson” in the screenplay of Downsizing, which was delivered in a clear sedately-paced and understated way (which I like), is that the solution for achieving fulfilling individual lives in peaceful and comforting societies is for the people of such would-be societies to take care of one another: popular humanitarian socialism. Regardless of whether a society enjoys being situated in a natural or artificial paradise and is economically secure, or whether it is environmentally and economically stressed and doomed to extinction, the best that it can ever be for all of its inhabitants during its duration is entirely the result of its peoples’ commitment to construct mutually fulfilling lives of cooperation and compassion, instead of seeking to escape – from the masses of the less fortunate – into exclusive refuges and redoubts of enclosed privilege to continue with lives of egotistical self-centeredness and selfish indifference.

This message is ancient. It was part of the Buddha’s “Triple Jewel” teaching to his disciples and fellow monks and nuns (the Sangha), to ‘take care of one another’:

I will go to the Buddha for refuge.
I will go to the Dharma [the teachings of Buddha; the Buddhist way of life] for refuge.
I will go to the Sangha [harmonious community] for refuge.

The Buddhist sense of ‘taking refuge’ expressed here is not a running away from the rest of the world, but a commitment for living a truer life within it, based on Buddhist precepts.

There have been many book and movie stories centered on the idea of: individual fulfillment found through mutual help for securing group survival if possible, versus seeking individual escape from group peril, and from guilt over abandoning responsibility. Three such stories that came to my mind while pondering the movie Downsizing were the films: Lost Horizon (1937), The Day the Earth Stood Still (1951), and Zardoz (1974).

Lost Horizon is Frank Capra’s film of the James Hilton fantasy novel about Shangri-La: a fabulous and peaceful Buddhist-style refuge from modern society and its torments, situated in a life-extending green valley that is hidden within the otherwise frigid and snowy expanse of the high Himalayas. But, can Shangri-La truly be an escape?

The Day the Earth Stood Still is Robert Wise’s movie of Edmund H. North’s screenplay of Harry Bates’s story of an alien ambassador, Klaatu, and his all-powerful robot, Gort (with a heat-ray beam-weapon dematerializer), who arrive in a Flying Saucer to deliver a message to humanity from an alien Federation of Planets: live peacefully on Earth and join our Federation as an independent planet, but do not militarize space with your rockets and nuclear bombs, because we would take that as a mortal threat and then our space-patrolling robot police, like Gort, would “reduce your Earth to a burned-out cinder.” Humanity’s escape to the good life, which is offered in this movie fantasy, would be achieved by forsaking war-making in all its forms to instead gain the advanced knowledge and technology of Klaatu’s interplanetary civilization, and that technology would vastly enhance the quality-of-life of the popular humanistic socialism that humanity would have to adopt as its new social paradigm.

Zardoz is John Boorman’s film about a far future post-apocalyptic immiscibly stratified static society that is suddenly ruptured by violence against its tiny elite, which results in a complete blending of humanity and a rebirth of human evolution. The Eternals are non-aging humans who live in a paradisal community, the Vortex, bubbled from the external misery by invisible force fields, and containing advanced endlessly-fueled hidden technology that automatically maintains the Eternals’ unending and idyllic existences. All the fruits of humanity’s previous achievements are now maintained in the Vortex, but the Eternals are all bored with their immortal lives of effortless omniscience and leisure. The vast expanse of the Outlands beyond the Vortex is a wasteland inhabited by the Brutals, people reduced to being isolated dumb animals without any civilization or social cohesion, scrounging through the wreckage of the previous world for each individual’s survival. Among the Brutals is a horse-riding semi-organized militia of enforcers, the Exterminators, who receive guns from Zardoz, a god in the form of a huge flying stone head that orders the Exterminators to enslave defenseless Brutals into chain-gangs to perform rudimentary agricultural labor, or other such work as mining, as might be required to supply the Vortex with what its denizens desire. The Exterminators punish any infraction and every failure by a Brutal – however trivial – with instant death by gunfire. The Exterminators, all men, also exult in their power and preference by their god, Zardoz, by freely raping and pillaging among the Brutals. Zardoz tells them: “The gun is good.” It is the hobby and amusement of Arthur Frayn, one of the Eternals, to carry on the charade of being Zardoz (piloting the stone head, and supplying the Exterminators with commands and cascades of firearms). It happens that through an instance of Arthur Frayn’s carelessness one of the Exterminators, Zed, manages to get into the Vortex and once there evolves despite an oppressive captivity, from Brutal ignorance to Eternal knowledge, and this leads to the complete and violent death of Vortex society, and transfiguration of humanity. The movie Zardoz is a dark – black – analog to the much gentler if still subtly sharp Downsizing.

The essential lesson of responding to the approach of a destructive inevitability beyond your society’s power is to engage in compassionate cooperation to make your society as good as it can be for as long as you and it can be made to last, and to find your life’s fulfillment in doing so.

This idea is captured visually so simply in the last moments of Downsizing that it remains invisible to the majority of the viewing public. And so our fractious collectivity cruises onward, untrammeled, towards its willfully unexpected collision with fate.

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Societal Death or Transfiguration?, Cinema Visions of Humanity Facing Extinction
30 April 2017
https://www.counterpunch.org/2018/04/30/societal-death-or-transfiguration-cinema-visions-of-humanity-facing-extinction/

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Of related interest:

The Righteous And The Heathens of Climate And Capitalism
12 March 2012
http://www.swans.com/library/art18/mgarci43.html

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Four Human Pinnacles

I think:
the pinnacle of human wisdom was achieved by Heraclitus,
the pinnacle of human understanding by Buddha,
the pinnacle of human insight by Darwin,
and the pinnacle of human knowledge by Einstein.

Heraclitus:
all is change; character is fate.

Buddha:
liberation to a fulfilling life is gained by moderation in all things.

Darwin:
species of life that evolve in response to changes of environment, survive.

Einstein:
matter-energy and space-time are unified by a mutual relativity.

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