Grace Notes in the Void

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

Grace Notes in the Void

We are fleshy knots of emotion peppered with thought all woven into the great web of life connecting each to all even in their loneliness of free will to be enthralled by the illusion of gaining isolated protective power by saying yes to the extinction of others without ever letting that mirage evaporate to reveal ourselves as those others. Perhaps it is best to let everyone spin in their self-referential bubbles of dramatic trivialities designed to produce personal destinies of terminations in helpless surprise, if for all our deepest commitments are to avoid knowing ourselves in reality so as to hide from responsibility for not acting to stop destroying our world by that willful unknowing. So, I am silent. Life has no purpose if it has no end, but we would have no grace if we ended life by clinging to our delusions as purposes. So once awakened we go on through life’s void of meaning till that end is imposed on us because to stop before then is to defeat ourselves by letting that void rob us of the only purposes we could ever possibly have in reality: honor with compassion, beauty with truth, adventure with love. And in that way we achieve meaning in our own times, being passing grace notes in the eternal void.

<><><><><><><>

José Mujica, Leadership by Example

What kind of World Leader do we need today? Prominent examples offered by a variety of nations include: Joe Biden (U.S. president, 2021-), Angela Merkel (chancellor of Germany, 2005-present), Emmanuel Macron (French president since 2017), Fumio Kishida (Prime Minister of Japan, 2021-), Boris Johnson (UK Prime Minister since 2019), Xi Jingping (President of the People’s Republic of China since 2013), Vladimir Putin (Russian president from 1999-2008 and 2012-present), and Bahsar al-Assad (Syrian president since 2000 and until human extinction).

Each of these leaders personifies a particular kind of socio-political regime, which variously you might be favorably disposed to or disapprove of depending on your own political and moral values. To my tastes, the absolute best national and world leader we could possibly have would be José Alberto “Pepe” Mujica Cordano, who was president of Uruguay during 2010 to 2015, or an individual just like him.

I was brought to this thought by recently seeing a number of movies and documentaries about Mujica, and the Tupamaros urban guerrilla group in which he got his start.

Tupamaros (https://en.wikipedia.org/wiki/Tupamaros), also known as the MLN-T (Movimiento de Liberación Nacional – Tupamaros, or Tupamaros – National Liberation Movement), was a left-wing urban guerrilla group in Uruguay in the 1960s and early 1970s. The Tupamaros started as a youthful group of students and professionals, and attracted trade union members and people of poor socio-economic status from rural areas. They formed in the 1960s during a time of instability in Uruguay caused by low food prices in Europe and Asia decreasing the value of exports from Uruguay and resulting in lower wages for unionized workers, fewer social services, and increased national tension accompanied by a diminishment of constitutional guarantees by an increasingly authoritarian government. In their low-level insurgency against the Uruguayan government, the Tupamaros killed 50 soldiers, policemen and also civilians. 300 Tupamaros died either in action or in prisons (mostly in 1972), and about 3,000 Tupamaros were also imprisoned.

In their early years, the Tupamaros avoided political violence, but increasingly violent pressure by the government’s military forces pushed them into low intensity guerrilla warfare in 1970, which continued until they were forcefully neutralized in 1972 by the Uruguayan army. ‘State of Siege’ (Etat de Siege) (https://youtu.be/rjv36b99JXk) is a 1972 film by Costa-Gavras about the 1970 kidnap-capture by the Tupamaros of Dan Mitrione, the American torture instructor to the militarized police forces of Uruguay. The Tupamaros’s aim in kidnapping Mitrione was to ransom him in exchange for imprisoned Tupamaros. Such a prisoner exchange was denied by Uruguay and the U.S. (during the Nixon-Kissinger regime), and Mitrione was later executed. [1]

The 2018 film ‘A Twelve Year Night’ (La Noche de 12 Años) (https://youtu.be/y97o1phiyRY) is about the capture, along with with murders, of Tupamaros urban socialist-communist guerrillas in 1972, with subsequent tortures and long brutal imprisonment in solitary confinement of nine specially selected and still surviving Tupamaros leaders, from 1973 to 1985. The last vestiges of Uruguayan democracy were removed in 1973 when the right-wing authoritarian government became a pure dictatorship. For more about this excellent movie, see [2].

What struck me as I watched ‘A Twelve Year Night’ was that it was more than just a searing Uruguayan story of personal struggles for survival by prisoners of conscience (between 1972 and 1985) within the larger context of the national struggle for political liberation and social transformation in Uruguay between 1967 and 1985, but by analogy it is also the more general story of the struggles for personal survival by prisoners of conscience worldwide, and of the many heartbreaking struggles of oppressed national-identity populations to gain their political liberation and decent and secure socio-economic lives. I also thought that if ever accurate movies were made about the US prisons at Abu Ghraib, Iraq, and at Guantanamo, Cuba, they would look much like ‘A Twelve Year Night’.

‘A Twelve-Year Night’ focussed on three of the nine ’special’ Tupamaros held and abused by the Uruguayan military for 13 years, with José Mujica being one of them. Mujica is an amazing individual. After his release from prison in 1985 and with the restoration of Uruguayan democracy and a new amnesty law, Mujica went on to reenter politics in 1989, become an deputy in the general elections of 1994, a senator in the elections of 1999, appointed Minister of Livestock, Agriculture and Fisheries in 2005, and was elected the 40th president of Uruguay in 2009, occupying that office from 2010 until 2015.

In his first speech as president-elect before a crowd of supporters, Mujica acknowledged his political adversaries and called for unity, stating that there would be no winners nor losers (“Ni vencidos, ni vencedores”). He added that “it is a mistake to think that power comes from above, when it comes from within the hearts of the masses… it has taken me a lifetime to learn this”. (https://en.wikipedia.org/wiki/Jos%C3%A9_Mujica)

During Mujica’s term as president: state-controlled sales of marijuana were legalized in order to fight drug-related crimes and address related health issues; laws were passed for same-sex marriage and legalized abortion; in a speech to the UN General Assembly in 2013, he “called on the international community to strengthen efforts to preserve the planet for future generations and highlighted the power of the financial systems and the impact of economic fallout on ordinary people. He urged a return to simplicity, with lives founded on human relationships, love, friendship, adventure, solidarity and family, instead of lives shackled to the economy and the markets.”

Between 2004 and 2014: the share of public expenditures in Uruguay for social needs rose from 60.9% to 75.5%, the national poverty rate was reduced from 18% to 9.7%, the minimum wage was raised from UYU$4,800 to UYU$10,000, and Uruguay became the most advanced country in the Americas in terms of respect for “fundamental labor rights, in particular freedom of association, the right to collective bargaining and the right to strike.” According to BBC correspondent Wyre Davies, “Mujica left office with a relatively healthy economy and with social stability those bigger neighbors could only dream of.”

As president, Mujica chose not to live in the presidential palace (as a waste of money) but on his wife’s farm outside Montevideo, and the presidential limousine during his term was his own blue 1987 Volkswagen Beetle, which he drives himself. That VW was valued at $1,800 in 2010 and was listed as the entirety of his personal wealth in the mandatory annual personal wealth declaration he filed that year. Because of his great popularity and admiration for him, in 2014 he was offered $1M for that car. He said that if he did get that $1M in exchange for his car that the money would be donated to house the homeless through a program that he supports. Mujica donated around 90% of his $12,000 monthly salary to charities that benefit poor people and small entrepreneurs. Mujica and his wife (since 2005, longtime partner Lucía Topolansky, a fellow former Tupamaros member, senator and former vice-president) have no children, live simply (with a three-legged dog), and continue making significant charitable donations to this day.

‘El Pepe, Una Vida Suprema’ is a wonderful documentary about and with Mujica, made in 2018 by Emir Kusturica (https://youtu.be/BsKVKgKuzHY). One of the most delightful scenes in this documentary is of Mujica driving himself from his farm to the transfer-of-presidential-power ceremony in Montevideo in 2015, with the entire route lined by cheering people, and the ceremony itself taking place before a massive throng of jubilant people celebrating him, and with a huge parade float in the shape of his blue VW on display. One point of access to this documentary is given at [3].

One of the most endearing portrayals of Mujica is that which he gives himself by speaking directly to the viewer, in a 10 minute excerpt from documentary ‘Human’ made by Yann Arthus-Bertrand in 2015 (https://youtu.be/4GX6a2WEA1Q). Of all the web-linked videos I have given in this article, at a minimum see this one. It should make it obvious why I would wish Mujica and people like him to be our political leaders.

NOTES

[1] ’State of Siege’ (trailer, en Français)

[2] ‘A Twelve Year Night’ (more about this movie)

https://en.wikipedia.org/wiki/A_Twelve-Year_Night

https://www.imdb.com/title/tt6792282/

https://www.netflix.com/title/80185375

[3] El Pepe, A Supreme Life (documentary)

https://www.netflix.com/title/81094074

<><><><><><><>

The Nature of Sadness

“All jealousy is lack of love.”
All envy is lack of self-worth.

“Everyone has damage,” she said. And from all I have seen these many years, I know that is true. It is the source of our self-absorption, and the cause of our judging.

Deep down, I think that all my politics and all my moralizing come out of one simple idea — really a feeling — that: no person should ever have to live with desperation.

I think that all my socialism and all my schemes of social engineering come out of an intuitive response to that realization, simply that: human civilization should be a network of person-to-person interactions of appreciation and mutual help, with everything else being incidental.

Each of us should have our quiet, comfortable refuges of solitude, without ever being shunned into lonely abandonment.

Our civilization is very incomplete and wounded. It remains an idea orphaned by neglect. And that is the nature of sadness in our world.

<><><><><><><>

On Wings of Light over Canyons of Blight

On Wings of Light over Canyons of Blight

Beam me up, Scotty!

I’ve got to get off this doomed planet dominated by Archie Bunkers, Gomer Pyles, Karen Dingbats, and their Toxic Bratspawn!

Power up the Phasers and load in the Photon Torpedoes when I get there!

We’ve got to blow all this wasted cytoplasm and ectoplasm back into the Gravitational Recycler of the Galaxy!

What I’ve learned from 9/11 ‘truthers’, anti-vaxxers and climate change deniers is that there is comfort in stupidity because it offers certainty in a world of doubts!

What can I teach? Nothing! Everybody already knows how they want to be ignorant!

Isn’t it amazing how something as brainless as a virus can outwit multitudes of the most pampered technologically-enriched populations of humanity: an emotional commitment to suicide by anti-thinking!

I am living out the opposite polarity of The Cabinet Of Doctor Caligari!

And so I cry out today… But…, a century earlier:

Nikola Tesla is sitting on his park bench on a crystalline crisp February morning tossing seeds and crumbs to New York City’s flocks of Rock Doves, who know him well for the regularity of his largesse. They wheel about him gracefully and wing down so elegantly to scuttle about his feet, pecking at the bounty of nourishing granules offered to them.

I have no doubt he would long watch them approvingly, delighting in their cooing and motions, while thinking to himself:

How different they are from the race of men: reliable in their behaviors, in expressing their wants honestly and without shame, and never pretending to be unselfish or — despicably — to be betrayers. How admirable they are as pure, unpolluted works of Nature. If only men could be like this instead of the myopically petty self-absorbed self-limiting disappointments they insist on condemning themselves into being.

It is so refreshing and enlivening to just sit in this cathedral of bright chill sunlight, sliced by long fingers of canyon-wall shade, immersed in the expansive subaural hum of Nature’s breath, and just watch the infinite cascade of Life’s eddies surrounding and enveloping me.

How sad that all the midget blind cyclopses of my species will never know they can live — transformed — in a Paradise they could extend forever. But here on this bench, at least, I have the comfort of experiencing that infinitude of joy for myself, alone.

“The snake which cannot cast its skin has to die. As well the minds which are prevented from changing their opinions; they cease to be mind.” — Friedrich Nietzsche

I sat out under the high sun in front of my tall trees this morning, looking out across my modest wooded creek canyon as the gliding shadows of two hawks — their trailing edges emblazoned by the warm cascading radiance — passed over me in waves. What fools these mortals be that blind themselves to wonders such as these.

ON BEING A SUCCESS:

My great discovery — and rueful awakening — about “being successful” occurred when I was at ‘peak career’, and had gained enough experience and produced enough technical successes to apply for and deserve a promotion into “management.” Then it was all made very clear to me, not just by rejection, but by seeing who got promoted and why. The essential quality sought by higher-ups for moving ‘you’ up — below them — is a proficiency at lying to bring money into the organization and making the boss look good, and a demonstrated bullet-proof reliable loyalty at servicing the career advancement schemes of your boss and the boss class above you.

YOUR advancement comes when a bigger boss poaches you from your smaller boss, and your success is assured by applying the same technique for acquiring your own growing troop of faithful vassals below you. The organizational hierarchy looks like a troop of monkeys in a tree. The leader sits at the top, and the other monkeys are arrayed in the branches below him in descending rank order. The leader looks down to see a sea of smiling faces. The bottom ranked monkey looks up to see a sea of assholes. And the shit always rains down.

What I also learned from this awakening was that the merit and value, or venality and worthlessness, of any organization is entirely expressed by the actual (not public relations crafted) personal merit and (always cloaked) venality of the management leading and controlling the organization. Successful liars being in charge indicate a lying and exploitative organization — by design.

This may all seem obvious when stated as I have here, but it is not lived and felt as obvious by most people in the real ‘working’ and ‘political’ worlds. And this is why the rueful awakening — if it occurs — leads its no longer naïve sleepers startled out of their dreams, to the sinking realization: everything is a lie.

The one consolation (needed after the loss of income, perhaps precipitous) that can be gained after this point is the thought: do I really want to be the kind of person that becomes a careerist success by being a completely servile lying sycophant and back-stabbing betrayer? If your answer is “no,” you have discovered your self-respect as your central treasure and source of freedom, and you will have saved your soul. I can’t say this will fill your belly, but I can say this will let you die at peace with yourself and without shame.

Acknowledging the achievements of others — especially in your own field, and especially if superior to yours — is a mark of superior character, which too few have.

In the vastness of their popular cranial vacuity, Americans are enthralled with a celebrity culture to which they abjectly submit with expressions of envy over their own insignificance, and for the most deluded with pathetic expressions of self-inflationary grandiosity. Thus, American popular culture is an ocean of bullshit acidified with envy.

Sic transit gloria mundi.

<><><><><><><>

’Stateless’, an Australian Television Drama about Refugee Detention

’The Trojan Women,’ a play was Euripides, was first performed in Athens 2,436 years ago at the height of the disastrous Peloponnesian War. It is considered a commentary on the capture of the Aegean island of Melos and the subsequent slaughter of its men and the enslavement of its women by the Athenians earlier that year, 415 BCE.

This play focuses on four women awaiting their fates after the fall of Troy (~1,200 BCE, in northwest Turkey near the Dardanelles): Hecuba (the wife of the slain king, Priam), Cassandra (the beautiful virginal daughter of Priam and Hecuba, who was blessed and then cursed by a lustful Apollo, with having a gift of prophesy none would listen to), Andromache (the wife of the great Trojan hero, Hector, who was slain by Achilles), and Helen (the Achaean queen and wife of King Menelaus of Sparta, who ran off with Paris to Troy, and which elopement was the purported cause for the Achaeans’s war against Troy).

The three Trojan women would all be made concubines and slaves by the Achaeans (mainland Greeks), and Helen returned to Menelaus. Because the Greeks wanted to ensure there would be no surviving male heir to the Trojan throne, they took Astyanax, the infant son of Hector and Andromache and the grandson of Priam and Hecuba, up to the high parapet of Troy and tossed him down to his death on the rocks below.

In 5th and 4th Century BCE Athens, the playwrights were known as poets and called teachers, and in ’The Trojan Woman’ Euripides was desperately and dramatically striving to teach the Athenians that the horrors of the Peloponnesian War were destroying the soul of their society, and that they should find ways of extricating their city-state from the war. His vehicle to convey that larger message to the Athenians was this dramatization of the final days in the death of the Trojan city-state eight centuries earlier (if in fact it was a single real historical event), as told in Greek myths recounted by legendary poets like Homer and his many forgotten colleagues.

’Stateless’, an Australian 6-part television series that was launched in 2020, is about a refugee and ‘illegal immigrant’ detention center, and strikes me as being similar to ‘The Trojan Woman’ as a societal teaching drama. It is both a searing depiction full of human and political insights about the current refugee crisis in Australia, as well as a close analogy for similar tragic realities along the US-Mexican border, in Libya and southern Italy, in Syria and the Greek Islands; and in other places where minorities and disfavored ‘others’ live precariously without stable statehood and are internally displaced or incarcerated, as in Syria, ‘Kurdistan’, Palestine, and the Xinjiang Uyghur Autonomous Region. The writers of ’Stateless’, Elise McCredie and Belinda Chayko have done a magnificent job. The directors, Emma Freeman and Jocelyn Moorhouse have made an absorbing and compelling visual work (https://www.netflix.com/title/81206211).

How many refugees are there around the world? The UN Refugee Agency, UNHCR (https://www.unhcr.org/figures-at-a-glance.html) states that: “At least 82.4 million people around the world have been forced to flee their homes. Among them are nearly 26.4 million refugees, around half of whom are under the age of 18. There are also millions of stateless people, who have been denied a nationality and lack access to basic rights such as education, health care, employment and freedom of movement. At [this] time 1 in every 95 people on earth has fled their home as a result of conflict or persecution.”

We must add that the deleterious effects of climate change — crop failures and lack of drinking water from extended droughts, and the loss of land, housing and employment due to violent weather and flooding — has also spurred refugee streams.

Those refugee streams flow out of the tropical and sub-tropical latitudes: from Africa northward across the Mediterranean Sea to Europe, up from Central America and Mexico and across the Caribbean Sea to North America, southward from Eastern Asia to Australia, and from the arid interior of the Middle East westward toward the Mediterranean Sea and Europe.

Americans, Europeans and Australians see these refugee streams as incoming waves of impoverished humanity comprised of dark-skinned people with cultures, mind frames and languages vastly different from their own, and thus a threat to American, European and Australian prosperity, and their existing ethnic balances, if too large an influx. We must realize that these refugee streams course back up along the gradients of wealth leading from the Global South to the Global North (and Australia), propelled by the pent up pressure of economic disparity created by over half a millennium of conquest and imperialism with over three centuries of slavery, by the White people of the north: the Europeans and the descendants of their American and other colonists.

The Australian television series ’Stateless’ is composed of a weave of four sub-plots, each about a person caught up in and then piteously twisted to the breaking point by the day-to-day reality of escalating crisis in the asylum-seeker Braxton Detention Center. All these stories are based on actual case histories. Threatened men and women become refugees and are driven to acts of desperation, they are victimized, families are torn apart, some eventually find sanctuary while many others languish indefinitely or perish. Low-level workers in the host countries looking to hang onto paychecks are shoved by higher level bureaucrats and policy-makers to go in and do the dirty work of “keeping a lid on” and also “making it look good for the public.” And the sanctimonious of all stripes on the outside are more often than not “virtue signaling” for their own ego boosts, than having any useful empathy for all the individuals mired in the toxic tangle of “the system.”

One story in ‘Stateless’ is based on the real case of Cornelia Rau, an Australian woman citizen who was emotionally disturbed at the time and who was inadvertently — and unlawfully — incarcerated by the Australian government’s Department of Immigration and Multicultural and Indigenous Affairs (DIMIA), and held for 10 months during 2004-2005 under the country’s mandatory detention policy for refugees, until Cornelia was traced to Braxton by a relative, and correctly identified and released to a hospital.

Another sub-plot focuses on an Afghani family fleeing the Taliban, being cheated and robbed by criminal human traffickers in Pakistan, being separated while attempting to make the perilous sea voyage to Australia in rickety boats, with the survivors eventually finding each other at Braxton. But the effort of the Afghani father to gain entry visas for his surviving family proves to be a very heartbreaking and essentially impossible effort. Despite some commendable humanitarian impulses by Australian workers tasked with maintaining the day-to-day operations of the center, and of some right-minded procedures embedded in the immigration policy, that policy is nevertheless largely fueled by a great deal of officially mandated bigotry and prejudice.

The conflict between offering a welcoming humanitarian response to the desperation of the trapped refugees terrified of being deported back to certain death, and the politically motivated mandates from the central government to maintain this bureaucratic structure for continuing exclusion, and without arousing public attention to it, is personified by the story of the woman appointed as the new director of the center. She is emotionally torn apart by the inherent cruelty of the job, and her political expendability to the remote higher-ups.

The last of the four sub-plots in ‘Stateless’ centers on a local rural freelance mechanic who seeks to leave precarity behind and support his young family with a steady paycheck earned working as a ‘prison’ guard at the detention center — though he is instructed that it is a refugee center and not a prison since its residents, despite having no freedom of motion, have not been placed there for the commission of crimes. This individual is a good-hearted fellow who quickly comes under unrelenting strain because of his repulsion at the cruelty toward unruly refugees by a sadistic guard, and because of the numerous requirements for him to perform rough enforcement actions on people exhibiting outbursts of anger, fear and madness. Both the emotional and physical traumas sustained in doing his job while trying to thread the needle between the frayed edges of UNHCR compassionate supervision of a precarious population, and the barbed razor sharp edges of bureaucratically enforced nationalism, nearly deaden his heart and rip apart his family.

Each of the four sub-plots in ‘Stateless’ is populated with many supporting characters who enrich the presentation, and the entire ensemble presents the full spectrum of human experiences that take place in the turbulent focal point of mixing-nonmixing between Australian society and Asian refugees at the Braxton Detention Center.

The ultimate solution to the world’s refugee crisis is so far out of view: ending all wars to establish a lasting world peace, and ensuring intelligent economic development up to decent standards everywhere so that people can remain in their countries with their families experiencing physical and economic security and good health down through the generations. Achieving these conditions would obviate the need for anyone to become a refugee and seek foreign asylum.

Yes, this is idealistic (naïvely so?, impossibly?), like wanting equitable worldwide cooperation to stop anthropogenic greenhouse gas emissions so as to tamp down the acceleration of global warming. But neither of these ideals is intrinsically impossible to actualize, and that is why the continuation of the refugee and climate crises are such tragedies: they are fundamentally unnecessary sorrows, open and festering wounds on the body of humanity.

What we have today is a compounded system of exploitation through tiered victimhood, a system commanded by über capitalists and nationalistic warlords living luxuriant lives, and served by hierarchical cascades of lower level petty boss bureaucrats, their functionaries, and in turn their laborers and armed enforcers. This system is so abhorrent that Nature itself has abandoned us, and is trying to burn us off the land and wash us away into the seas and oceans we have thoughtlessly poisoned with our wastes. An added cruelty to this accelerating rejection of humanity by Nature is that those who are suffering now, and first, and will suffer the most from the increasing hostility of Earth’s climatic conditions to human life are the people of the Global South (the Third World), the regions from which today’s refugee streams emerge, the poorest of Earth’s people, those who lead the most precarious lives, and those who contributed the least to the creation of the global climate crisis.

Coda: a Meditation on ’Stateless’

Must I have a stone heart to preserve a sane mind in a world of pure suffering I am luckily insulated from — for now? How does one combat compassion fatigue and empathy burnout? Does one sink into survivor’s guilt for blamelessly being born lucky?; for living in a bubble of comfort, freedom and justice that is much rarer than one had previously imagined?; and that seems to be diminishing by national policy out of view of its lucky inhabitants confident in their unawareness? But of those lucky people who do become aware, how do they survive and stay human without deadening their souls? We have become a race of monomaniacal blind cyclopses raging about our freedoms because we cannot conceive of anything beyond our own frustrated infantile selfishness. Becoming aware of the sufferings of others is the first step in the very long journey of personal redemption. That journey has many perils, and no one completes it unscathed.

<><><><><><><>

On Just Societies

In his book, “Republic,” Plato lays out his political philosophy for the establishment and maintenance of a stable, well-ordered and just society. In his time societies were city-states, like Athens in the time of Socrates, Plato and Diogenes. The essential element of Plato’s scheme is the “guidance” of the city — “governing” is too strongly “micro-management” of a word — by a class of “guardians” who were carefully selected and trained from youth for the task, and who were wholly devoted to it for their lifetimes: basically philosopher-guru-priests.

However, I note that the viability of Plato’s political formulation for the construction and operation of just societies rests primarily on the incorruptible moral character of its central and guiding personnel, the guardians, and secondarily on the reasonably stable decency of behavior of the citizens: that is to say, their morality.

Please note that by “moral” I do not at all mean “religious”; there is no functional correlation between the two (and in my view more likely an anti-correlation).

At least since the end of the Neolithic, the idea developed that a stable, well-ordered society (whether just or unjust, but always to the liking of its rulers) could be established solely by political means, such as in: monarchies, parliamentary democracies, socialist and communists states (most pointedly those sharply Marxist materialist), and dictatorships (whether purely materialistic or theocratic).

By political I mean social arrangements for societal management that are constructions external to the individual person. Note that such political structures can include elements of physical compulsion on individual behavior, and elements of thought-control by indoctrination and propaganda to capture, shape and distort individual thought, and that such political structures will still be external to the individual as a moral being.

So, I do not believe it is possible to ensure the stable continuation of any momentarily just society, whatever its political structure, solely on the basis of the forced maintenance of that political structure, nor solely on the basis of a change of political structure whether that change is reformist or revolutionary. Justice as societal stability requires a taproot into incorruptible moral character by a majority of the citizens. Justice is good politics and good political structure, and is a natural outgrowth of good and intelligent morality, which in turn is individually personified as character.

Given the above, I believe that any social movement aiming to “permanently” evolve, reform or revolutionize a society in need of anything from improvement to drastic change in order to make it universally just, has to base its efforts on developing the moral character of its movement adherents and the mass of citizens it wishes to convince, for lifetime incorruptibility. Here, we have faith that a society with a majority of its citizens being of incorruptible moral character will ensure the continuation of such in succeeding generations, by the operation of its educational systems.

Of course any serious movement for social change will act politically whenever it can to counter existing injustices and respond to humanitarian emergencies. But it must never lose sight of its chronic fundamental task regardless of the frequency and variety of crisis flare-ups it reacts to during the daily spectacle.

Yes, this prescription for engineering permanent social change for the better is an idealization that may seem impossible to implement, as witnessed by the history of human civilization, but I think it is nevertheless true and has been the most powerful force that has helped bring about whatever degree of decency any of our human societies possesses today.

<><><>

For Americans, the 1950s began in 1947, as Gore Vidal bemoaningly told us, and collapsed in 1964 after June 21. The 1960s began on 1 January 1959, in Havana, and disappeared steadily from October 1973, vanishing completely by 1978. The 1970s erupted on 11 September 1973 and died on 4 November 1980, when the Collapse of American Civilization lurched downward into freefall, which it continues plunging to this day as our Neoliberal Dark Age. While it is still deeply submerged, scattered faint glimpses of the Next Age have broken through the pall of our Neoliberal Dark Age with increasing frequency since 17 September 2011. Whether that Post Fossil Capitalism Next Age is strangled in zeitgeist utero by neofascism, or withered in its infancy by global warming, or lives to emerge into the open and break free to flourish, is for the future to tell.

<><><>

Climate Change is like an enormous steamroller that is inching slowly but implacably along the open road of our projected expectations, to roll over and flatten our comfortable situations.

Since we are all “cemented in place” in those personal comfort situations, that steamroller is bit by bit squashing us: first ‘here’ then ‘there’; some by sea level rise; some by hurricanes razing all; some by wildfire; some by deepening and eternal heat and drought; some by waves of disease pathogens sprung from out of formerly deep recesses in the wild; some by the increasing withdrawal of food availability; and some by the infighting all this sparks among us and that causes casualties from our war with ourselves.

First we lose our illusions, then we lose our money, and finally we lose our lives.

Those who refuse to face reality and relinquish their illusions will cause the most damage to their fellow human beings, by being rabidly competitive, as they slide down the cascade of suffering longer and ever obsessed to the death with their unrelieved anxieties of avoiding losses and pain. Those who jettison their illusions and face reality will a least gain the comfort of finding the company of similar people.

Even as the steamroller inches forward toward us, for everyone “the future is uncertain, and the end is always near.” One can pin oneself to an obsession with “the end,” and its avoidance; or one can open oneself to an appreciation for the processes of life, and to the sharing of such appreciation.

Climate Change is now our great teacher, and its lessons range from stark terror to transcendence. We have no choice but to live out those lessons, but we do have some choice in which of those coming experiences we can aim our personal selves to.

<><><><><><><>

The Lethal Hypnosis

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

The Lethal Hypnosis

The more stupid you are, the easier it is to be racist. The more racist you are, the easier it is to be more stupid. Racism — and gun toting — is the pathetic effort by ignorant people, who are fearful about their irrelevance, to hide their lack of self-confidence behind racist bravado and “manliness.” Self-cure is the only way out of it, but the individual has to become motivated for that by going through some difficult or traumatic experience. They can’t just be talked out of it by “friends.”

The 2nd Amendment is both a religion and a mental illness. That illness is the psychosis of seeing oneself as a self-guiding unit entirely divorced from the organic integration known as Nature. One is then the hunter, the survivalist, the extractor, miner, chemical factory farmer and rancher, the conqueror, the capitalist, the owner, the dominator.

The biome within our gut mirrors the biodiversity without; the deforestation and soil denudation without has its connection to the parallel destruction of our gut biome, and consequently of our immune system. When we are thus weakened we become allergic to and even poisoned by the food that Nature provides, and the many microbes that flood the entire World Biome that is both outside us and within us.

That the biome within mirrors the biodiversity without, and vice versa, is an incredible insight (for those of us who did not previously have it) wonderfully presented in Episode 3 of the new television series HUMAN: The World Within (https://www.netflix.com/title/81139212).

So many of our autoimmune diseases are from the loss of microbial biodiversity within our guts. Those microbes feed on the insoluble fiber within the vegetables and fruits that we eat. We feed on the sugars, carbohydrates and protein those foods convey to our guts where they are processed to produce glucose, which is absorbed with the aid of insulin by our blood and carried to all our cells to feed those 37 trillion little metabolic engines.

Each of us is organically entwined within Nature, whether we recognize that fact or choose to believe in the anti-organic schizo-materialistic psychosis. We are not only connected through our guts to the World Biome and World Biodiversity without, but we are also connected with each other — whether we like it or not (and I do not always like it) — not merely through conscious awareness and volition as expressed in our acknowledged emotional attachments and in our civic awareness and political attitudes, but also through many unconscious connections made by both our physical reflexes mediated by our electro-chemical nervous systems, and our instinctual emotional reactions mediated chemically by our amygdalas sprouting from our brain stems, and even by our thoughts, memories, feelings and behaviors triggered by our olfactory systems sensing pheromones: each others’ smell, and also some of the immense olfactory sensory field of the external world that all other animals and insects sense so much more of than we do. Up to half of a dog’s brain is connected to olfactory sensors.

The economic structures in that part of the Human World we called Developed are nearly all capitalistic, despite how they are labeled in each national jurisdiction, and the political structures erected by their capitalist owners to maintain their capitalist economics are thus entirely dominated by the mentality of anti-organic schizo-materialistic psychosis. That illness within the human species infects the Natural World as a whole, so that it reacts feverishly in the manner which we have labeled “climate change” and “biodiversity loss,” and which pathological complex includes the vast inequities in the Human World, all of which is encompassed by the name: Planetary Crisis.

To the psychosis mind all problems invade the human isolates from an external world, and all solutions to those problems are technological assaults against it. But look at the human history of “developed economics”: nothing ages faster than technology, and nothing matures more slowly than human thought and morality. The difference between the collisions of deer-in-the-headlights, and “developed” humans-facing-climate-change, is that the humans have their eyes closed.

Snapping our species out if its lethal hypnosis by the anti-organic schizo-materialistic psychosis will doubtless require a widespread traumatic shock equivalent to that required to snap a racist individual out of his or her racist mental fog and into a genuine thirsting for self-cure from that malady. One symptom of the popular denial of our interconnectedness during this time of the COVID-19 pandemic is the laxity displayed by many regarding compliance with the infection-prevention protocols: conscious person-to-person social distancing, the wearing of exhalation-filtering face masks, and becoming doubly vaccinated with the newly developed anti-viral serum.

In essence, a responsible recognition of our interconnectedness would see us all expand the mesh-spacing of our social network, while containing our effluent breath plumes, and immunizing ourselves as soon as possible; all so the SARS-CoV-2 virus does not propagate further through our species by exploiting our human interconnectedness that so many ignore and are even hostile to. Much COVID-19 death is a consequence of denialism by anti-organic schizo-materialistic psychotics.

Can we humans overwhelmingly snap into an awareness for organic reintegration before being decimated by our own fearful and willful denial of it? Uncertain. Yet, Nature, which includes our marvelous human bodies, is wondrously responsive to new conditions, including new human attitudes and actions, so we already know that the organic reintegration of humanity into the long cycles of healthy Nature, and thus the ensuring of long-term sustainability for all planetary life, is more likely to occur the sooner we try to achieve it. All must change now. It is that simple.

<><><><><><><>

Gold, Swords, and Tumulus Grave Goods Forever?

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

Gold, Swords, and Tumulus Grave Goods Forever?

From our Neolithic Past to our Radioactive Present — and future? — gold, swords, and tumulus grave goods of hoards of icons of materialistic wealth have been our chosen markers of human achievement; in all a genuflection to the triumph of materialism over intellect and spirit.

Socialism is the economic ideology of abundant prosperity, democracy is its political ideology, and peace is its mythology.

Prosperity is the warmth of good living generated by the consumption of natural resources into the entropy of waste products. The expansion of prosperity is fueled by the diminishment of Nature and the increase of enslavement by the expansion of imperialism vacuuming in new resources to the homeland from ever farther afield. The military, like a wildfire, is an expanding ring of consumption whose center is a widening desert of entropy: resource scarcity and waste with a smattering of capstones of wealth atop pyramids of power. War is the collision of expanding rings of militarism; conquest is the collapse of one against the pressure of another.

A diminishing access to prosperity leads to a narrowing and heightening of political power, and a popular sharpening of competition for resources with a consequent hardening of attitudes of overt racism, and an increasing fragmentation of society into a steepening hierarchy of classes based on submission to and patronage by superiors, until society ultimately degenerates into a dictatorial kingship over a realm of desperation. Fascism is the populist submission in industrialized societies to rising kingships over realms of expanding scarcity.

Sustainability within the Natural World is the conception of frugality as freedom and not poverty. Sustainability is the submergence of human identity into Nature, and seen as a release and not a collapse, instead of being an ever heightening emergence above it. Sustainability is the conceptualization of civilization as organic within the Natural World, instead of a construction caging it. Sustainability is seeing human empowerment as coming from submission to Life, instead of from defiance of it, and of seeing Life as anarchic instead of hierarchical.

God reigns if all are dead. God is dead if all are alive, if all are each infinitesimal glints from the underlying sea of godliness that is Life.

I looked up into the day, shielding my eyes against the brilliance of the sun infusing warmth into my skin, to see low wispy white clouds streaming across the top of my wooded canyon while slowly roiling within themselves, as invisible cascades of crystalline air surged with turbulent reverberations over the hilltops and down into the canyon, splashing into near-chill breezes soughing through the forest green ringing with birdsong scintillating the leaves and rippling their dappled network of reflected sunlight, to brush against me as I stood immersed in wonder once again under the soaring of a black hawk, amazed to be experiencing this immensity of Life, this great outside beyond human limitations. I am a brief instance of all this, and that realization is my share of the eternal.

[Image by Caitlyn Grabenstein]

<><><><><><><>

Nate Hagens, on Earth and Humanity

Watch the video presentation “Earth and Humanity: Myth and Reality,” (2:52:15) by Nate Hagens, linked below. Hagens presents an analysis and grand synthesis of the multi-entwined crises of unsustainable human society living in the rapidly degrading world climate of an increasingly resource-depleted and increasingly inhospitable Planet Earth.

I guarantee that you will find many of your own views on this topic reaffirmed by Hagens, and also that he will challenge at least one of your cherished beliefs about it. This is good for serious people, it prompts them to think anew, and to rethink their assumptions.

What impresses me about Hagens’ analysis is that it is based on a wealth of data — the lifeblood of any real scientific or economic analysis — and that it is a multidimensional systems analysis, and not merely a “one note Johnny” narrow expertise (just finance, or just physics), single “smoking gun” caused problem (as the “overpopulation” reductionists claim) or a promotion of a single route to salvation solution (as the “nuclear power” reductionists claim). Hagens’s is an integrated description of the dysfunctional global system, which Nature plus Humanity has become, rather than merely being an uncoordinated list of a myriad of disconnected disasters, pathologies, ruins and wrecks.

Hagens does make specific recommendations near the end of his video, aimed at getting us (particularly in the U.S.A.) to begin dealing with our ongoing global systems failure in a substantive manner. After that he adds a few seconds of wordless video that will delight all lovers of wildlife.

Any abstraction of Hagens’ presentation to a single phrase would wash away all its insights and nuance, and would be unjust to the cause of transmitting understanding to the public. But, if you want an indicative soundbite, here is my maximally reductionist summary: humanity needs to scale back its use of energy very very significantly, and permanently, and now — an energy diet — just like a forever-maintained eat-less food-calorie diet needed to break an individual free from obesity.

Hagens’ video will make any serious person think (and we all better get serious), and that is the first essential step for us ever having a chance to get out of the mess we’re in.

Earth and Humanity: Myth and Reality
16 May 2021 (Nate Hagens)
https://youtu.be/qYeZwUVx5MY

The following two paragraphs are my abstraction and consolidation of internet descriptions of Nate Hagens, with much of this information drawn from The Post Carbon Institute (https://www.postcarbon.org/our-people/nate-hagens/).

Nate Hagens has a Masters Degree in Finance from the University of Chicago and a PhD in Natural Resources from the University of Vermont. He is a former editor of The Oil Drum and worked on Wall Street for a decade before “seeing the light.” Since 2003 Nate has shifted his focus to understanding the interrelationships between energy, environment, and finance and the implication this synthesis has for human futures. Previously, Nate was President of Sanctuary Asset Management and a Vice President at the investment firms Salomon Brothers and Lehman Brothers. Currently, he teaches a systems synthesis Honors seminar at the University of Minnesota ‘Reality 101 – A Survey of the Human Predicament.’

Nate focuses on the interrelationship between debt-based financial markets and natural resources, particularly energy, and the unplanned for risks from the coming ‘Great Simplification.’ He also addresses the evolutionarily-derived underpinnings to status, addiction, and our aversion to acting about the future and offers suggestions on how individuals and society might better adapt to the coming decades.

Jeff Gibbs 2019 video “Planet of the Humans,” released publicly on Earth Day 2020, was the most important presentation on the realities of our global “climate change” crisis to be made available in many years (https://planetofthehumans.com/). Nate Hagens’ new video “Earth and Humanity: Myths and Reality” is of much grander scope and at least of equal importance. See it and don’t get defensive, then refine your own stance from your points of disagreement with Hagens, and/or improve his systemic analysis, which is the type of thing needed to converge politically on what in all honesty would have to be called a World Plan for guiding human civilization through a transition — the Great Simplification — to a post carbon future, without suffering a catastrophic and life-ending collapse.

As a 20th century mechanical engineer who focused himself on the 19th century science of thermodynamics (and got away with a career in experimental nuclear explosions), I’ve said all what little I was competent to say about the physics and economics of “climate change.” So at this point all I can offer on the topic is bad poetry, and I’ll spare you that. But I can also recognize the value of new presentations like those of Gibbs and Hagens, and urge others to see them, study them, and act on them.

I am mindful of the urgent and totally justified demand posed by the next generation onto us world-controlling and world-destroying adults, through the voice of Greta Thunberg, for “action!” Nate Hagens’ systemic analysis is a very important step toward answering the questions of “what actions?” and “how do we implement them?”, and of actually working on Greta’s demand.

[Thanks to Isabel Ebert for pointing me to Nate Hagens’ video.]

<><><><><><><>

ADDENDUM:

Richard Heinberg both appears in “Planet of the Humans,” and leads the Post Carbon Institute.

The Most Colossal Planning Failure in Human History
May 2021
Richard Heinberg
https://richardheinberg.com/museletter-339-the-most-colossal-planning-failure-in-human-history

<><><><><><><>

For A Better World

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

For A Better World

Utopia is an illusion that can be experienced dynamically, not statically; locally, not universally. You can maintain it for yourself for a while by a continuous effort, in the same way that a juggler maintains the ephemeral sequential image of three, four or five balls suspended as a constellation in midair. Your utopia is like that flickering image of uplift defying the gravity of oblivion because it is entirely an expression of your unrelenting artful input of purposeful energy: it is you. The constellations you juggle into flickering existence have as elements the people you relate to and trade influences with. When your juggling and theirs have resonances, your utopias become shared and sympathetic. If such sympathetic resonances have sufficient scope their utopian dynamic may last beyond a human lifetime, being passed on to subsequent generations. But, how large a scope and long a duration can we reasonably expect such personal utopias to have? Probably that of a family’s experience for a generation or less.

So, the challenge for the person who wishes to live in a world of compassion, of enlightenment and of justice, is to make and continue the effort to juggle a bubble of utopia into existence, despite the evident lack of compassion, enlightenment and justice throughout human history, and throughout so much of the world of the present day: to be ethical, generous, moral and tolerant in a world that seems forever dominated by venality, greed, lack of principles, and brutal intolerance. The challenge is to remain a steadfast and good-humored agent of good while being carried away by a torrent of corruption cascading to perdition: it is to be quixotic without shame. How is one to maintain such a purpose and find fulfillment in such a thankless role? Oblivion’s gravity is endlessly capable of sapping your energies to exhaustion, and oblivion’s glitter is endlessly capable of shattering your ambitions by ridicule and by trapping you into temporal failure: a lone monkey shunned by the collaborationist troop.

Why would anyone persist as such a challenger then? It seems clear that such perseverance emanates out of a sense of self-respect and self-worth: the maintenance of personal character measured against an absolute scale of moral conduct, without reliance on social bonds for the support of morale. This is pure defiance and pure celebration, the ultimate in self expression and self abnegation. It is the brave social insanity of a fully aware and fully sane person immersed in the insanity of a cowardly and tribal world, and resisting it. The radiation of such personal power, by lived example, is what can influence and resonate with others and possibly coalesce into the psychological and physical forces that levitate what few utopias exist at any given moment.

“Character is fate,” and utopia is personal character maintained in defiance of the overwhelming forces of assimilation, decay and inertia. To fret about “the end of the world,” which is always increasingly likely to occur as our history advances, is to pin our hopes on the illusory externality of a general coming together of human vision onto a consensus for moral action for the common good. The self-realized quixotic challengers for utopia know this is impossible, and that the continuation of whatever decency of existential experience they have managed to juggle into being are only propelled by self-generated and self-directed efforts independent of societal externalities. For them the end of the world is the collapse of decency consequent to the collapse of self, and the collapse of personal integrity, regardless of the collective course of fractious society. Objectively, our physical and social world could easily end, and soon, catastrophically and painfully. But, subjectively, no one of us is compelled to implode their intellectual and moral selves in collaborationist surrender to the many forces of decay leading to that extinction. We always have the power to seek sharing a nobility of lived experience regardless of what external reality confronts us with. Survival is a matter of chance, nobility is a matter of choice. Be well in that realization.

<><><><><><><>