Black Friday

“The essence of hermeneutics, an art widely practiced in former times, consists in adding further analogies to the one already supplied by the symbol: in the first place subjective analogies produced at random by the patient, then objective analogies provided by the analyst out of his general knowledge. This procedure widens and enriches the initial symbol.”
Carl Jung, Collected Works, Vol. 7

“Every interpretation necessarily remains an ‘as-if.’ The ultimate core of meaning may be circumscribed, but not described.”
Carl Jung, Collected Works, Vol. 9


Our ecological position is actually very simple to understand; we just do not want to see it, do not want to hear about it, we pretend not to grasp it, and we insist we do not feel its despair. We have raised the denial of Limits to Growth, climate change and the sixth extinction to an art form. All the most powerful people are doing it.

magicalcongressIsn’t it interesting that this image pops into the collective mind right at the time the US congress is about to be populated by magical thinkers quick to deny climate change science?

The view I have shared in these posts over the last few years has included a type of archetypal analysis of the social mind. Just as a depth psychologist will look to a patient’s dreams to pick up clues to what the individual knows outside of their narrow ego awareness, so we can look to the ways in which our societies seek one thing consciously, yet leave clues as they do so about the larger questions of history and meaning those societies are dealing with. It is a working premise of mine that all cultures are deeply engaged in what scholars call the history of ideas. With one eye on mythological themes and another eye on the unfolding of history under the aegis of the Limits to Growth constraints, those who contemplate ecology are well equipped for such analytical activities.

This week the recent holiday comes in for some hermeneutic treatment. This type of analysis never reaches firm and final conclusions. It is in the spirit of playful creativity, finding insights by circling around and around an idea or symbol. It is an engagement with what things might mean for us.

This hermeneutic treatment is offered as a framework for introducing the next cognitively simple idea on which we can build an effective response to the ecological crisis. I am calling these boulders of simplicity. This is another bolder on which a mindfulness of ecological reality allows the contemplative to sit in some assurance that they actually know a little bit of what is really going on in the world. The more we learn to think like a mountain, the less tempted we are to fall for cognitive will-o-wisps pushed by the talking heads. It does not behoove us to hitch our star to some horseshit that is here today, gone tomorrow. We are looking for boulders easily able to weather the years.

Thanksgiving has traditionally been a time in which extended family gathered together to share a meal they cooked themselves. It is done in commemoration of the very important story to citizens of the United States in which the Native Americans’ generosity saved the first pilgrims from dying during the harsh winter in their new land.

There are so many things wrong with this, at least from the point of view of those whose job it is to keep the collective mind of the consumer society primed for consuming. It could be it is the most dangerous holiday: the one in which the contrast of values is greatest between classic Christianity influenced culture and the post World War public relations influenced culture. Let’s take it point by point. Extended family was targeted early in the mass marketing campaigns. You can sell more things to isolated nuclear families than to those who already have much of what they need by retaining multiple generations of goods. Cooking a meal together and then sharing the feast are not pastimes that should be encouraged because they can provide moments of happiness wholly unrelated to market place transactions. White pilgrims needing the help of Native Americans runs counter to our images of ourselves as the self-sufficient, self-made country. The Native Americans were repackaged as primitive savages to justify our land grab and besides, don’t they have way too much concern about ecology and walking lightly on the land to be modern anyway? They insist on such ridiculous things as water being more valuable than oil.

These are just the outer wrappings around the Thanksgiving holiday that threaten the consumer value system. These might have been manageable, in fact are. The one unforgivable feature of this particular holiday is the thanks-giving in Thanksgiving. Giving thanks for what one already has is the death knell to endless growth economics. To give thanks is to be in a place of psychological contentment. This is not acceptable to those who need to sell things.

And so Thanksgiving Thursday gained a parasite: Black Friday.

A tradition has grown in the land of consumerism. It started rather small and mostly unobtrusive, though it was a parasite from the beginning. First it was seen as an adjunct to the Thanksgiving holiday, a few bonus coupons and sales. Then the hours the stores would open on this special Friday were moved earlier and earlier. Lines forming at five in the morning became news worthy. The years went by and now many of the “best” bargains are made available at the stroke of midnight – the final capitulation to the instant gratification value system of consumerism.

This is how I would characterize the social phenomenon we have christened Black Friday: it is consumerism’s holy day. It is a special time set aside for obeisance to the first world gods of money and markets. The holy day breaks out of ordinary time in all the ways holy days usually do: there are special rites that change the time people do things (setting my alarm for 4 am to go shopping!); special markings granting boons from the gods (20% Off Today Only!); Dionysian danger to test the faithful (Shopper Crushed by Ecstatic Mob); participation in the nation’s most sacred sport, pushing shopping carts, and as a member of the largest national sport team each participant is granted the opportunity to give their all to beat the competition (Black Friday Sales up 17% this Year); if the magical rites are successfully carried out the gods will bestow their blessing on the coming new year (Retailers Report Consumer Confidence Restored!).

Do you begin to see how this hermeneutic analysis can aid us in orienting ourselves in our own time and within our own culture by locating things like this new secular holiday within the context of larger human experience?

Black Friday gets its name from the accounting profession. It marks the official opening of the holiday shopping season, which is when many retailers make the lion share of their profits and their accounting books move from being in the red to being in the black. That is the explanation of the name we use consciously, publicly. Those who designed the name for this special day, of course, did so with an equally powerful message for our unconscious minds following the standard dictates of the advertising profession.

Good Friday – Black Friday is the obvious linkage. I think very few of us have never made the connection, at least semi-consciously, but without some training in hermeneutics did not know what to make of it and quickly filed it in the interesting coincidences drawer and forgot about it.

Christ Friday. This God died to put an end to human sacrifice. This God endures pain and suffering for the greater good of the whole human family. This God dies to save the human race from the power of sin.

Its inversion is simple enough.

Shopping Friday. This god demands human sacrifice. This god offers instant gratification, or at least distraction and narcosis, to soothe the isolated individual. This god lives to ensnare the human race in compulsions and obsessions.

I suspect for most of us the cleverness is recognized, though semi-consciously. Good Friday is Christianity’s highest holy day, Black Friday is the Anti-Christ’s highest holy day: aka not giving to the least of these but glorying in the world trade of Babylon. People are dying in desperate poverty, poverty all too often exacerbated by first world foreign policy and crony capitalism controlled foreign aid. People are dying from wars, wars all too often exacerbated by first world rapacity in its need for oil and other industrialization resources. The Black Friday holiday represses all these truths, and others like them, behind a slick set of ad campaigns. It turns our attention from the needs of the world, to the needs the advertisers have created.

It is as if we needed to show all the world that we have raised another god above us, one that will take from the poor and give to the rich. This god is beholden to petroleum, cloaking itself in the black mantel of that toxic Dragon’s Blood. If the Good Friday Christ was the light of life rising in the golden dawn of a new day, this Black Friday Christ is the dark of death sinking in the leaden twilight of a violent night. One said “man does not live by bread alone,” the other insists he does. Like the contest between the ecologists and the economists, only one of them can be right. . . and time will tell.

Finding the meaning of human society in the act of shopping shrunk our souls, leaving us little more than robotic husks going through the motions, waiting for the axe to fall. A good dollop of mindfulness can see right through this whole set of fun house mirrors. A good dollop of compassion can playfully watch the whole cognitive house of cards built by the ad men come tumbling down.

This then is our next boulder of simplicity: There really is no way to justify the destruction of the biosphere for short term profits. It really is that simple.

Truth Above Utility

Post-truth (def.) “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.”

“Overall, young people’s ability to reason about the information on the Internet can be summed up in one word: bleak… For every challenge facing this nation, there are scores of websites pretending to be something they are not… At present, we worry that democracy is threatened by the ease at which disinformation about civic issues is allowed to spread and flourish…
Many news organizations have turned to native advertising as a source of revenue. By definition, native advertising tries  to sell or promote a product in the guise of a news story. Native advertising makes it difficult for unsuspecting readers to know if and when there is an ulterior motive behind the information they encounter…
More than 80% of students believed that the native advertisement, identified by the words ‘sponsored content,’ was a real news story.”
Evaluating Information: The Cornerstone of Civic Online Reasoning (pdf),
Stanford History Education Group

“It is difficult to get a man to understand something,
when his salary depends on his not understanding it.”
Upton Sinclair, I, Candidate for Governor: And How I Got Licked


We have an amazing capacity to play fast and loose with the truth. For some reason it is not at all difficult for us to hold passionate opinions concerning just about everything, and in the process to allow ourselves expansive editorial freedom to cut and paste facts and fictions as we see fit. It should not surprise us that a coalition of climate change deniers have taken over the reigns of government here in the US. This type of denial is often a reaction that takes hold just about the time the crisis society is denying breaks out ferociously.

The time has come in which we must think very carefully about the circumstances we find ourselves in. The confluence of industrialized civilization’s ecological blowback and political populism denying it, looks to me like nothing so much as the cognitive dissonance we all suffer writ large. Remember, cognitive dissonance arises when one part of the mind holds something to be true that another part of the mind knows is not so. Climate change science has a very, very simple message: stop producing these outrageous amounts of carbon dioxide pollution. The message is almost too simple, it’s hard to wiggle out of the obvious implications.

The most obvious implication confronts each and every one of us every time we step outside our front doors. We know what society must do, and soon, to stop the climate from becoming hell on earth: we need to stop driving. On the other hand, this is something our societies simply cannot do. Survival is linked to driving just as driving is linked to oil. Of course the problem is larger than just driving; most all our life support infrastructures need a petrochemical energy source to power them throughout their supply chains.

For an individual these two facts create some degree of cognitive pressure: I need to stop driving for the future health of the planet and I need to drive today to procure what I need to survive. It really is this simple, there is no escaping these reasonable inferences. Since both of these statements are true they create a cognitive problem. The human mind needs to provide a consistent picture of the world and a rational explanation for our behavior in it. It becomes an interesting question, both for individuals and all of us collectively, to ask how we are to deal with this simple information and still feel ok about ourselves.

Part of what psychology has learned about cognitive dissonance might apply to the type of collective mind we find in our social interactions. The theory that coined the term was first presented in 1957 by Leon Festinger in A Theory of Cognitive Dissonance. In that work he presented research to show how holding two contradictory beliefs simultaneously is painful and how individuals react to lessen that psychological pressure.

We avoid cognitive dissonance by remaining conscious of the opposition but using it to drive action. Staying with the painful awareness of these truths provides an energy that can inspire you to work towards whatever reconciliation of them in your own lifestyle you are able to bring about. Mindful Ecology hopes to support these types of changes by showing that they are meaningful because they are based in truth. Note that while it is painful remaining aware of the issues around driving, it is not the pain of cognitive dissonance since both of these conflicting beliefs are true. It is when we seek to escape this painful situation by denying the validity of the statements themselves that we run into the more troublesome psychological difficulties associated with cognitive dissonance.

There are two other ways to lessen the pain of conscience our ecologically informed generation must sense around driving. The mind can deny that one side or the other of these truths are actually true. It is frighteningly easy for us to make something up that is more congenial to how we want to see ourselves and our place in the big scheme of things. Once we have made something like this up, we then place our faith in the delusion and simply assert either that climate change is not happening or, if it is, our driving has nothing to do with it. Now we have entered the realm of cognitive dissonance.

Here is what to watch out for. As events provide evidence that the delusional faith is in fact unreal, it is not uncommon for those holding these beliefs to double down. The more evidence proves their belief to be false, the more their blind faith in it increases. Those who point out the truth while these conditions rule are branded as heretics, blasphemers persecuting the embattled minority of true believers.

In the case of driving, ecological evidence concerning its dire consequences lead to the CAFE laws that were designed to increase engine efficiency. More efficient fuel use was thought to address both the problem of a diminishing world oil supply and the problem of overwhelming the atmosphere’s capacity to act as a pollution sink. What was the response to these laws that were meant to alter the way cars are manufactured and sold? The introduction of the SUV. The laws applied to cars and the SUV was classified as a small truck, exempt from the regulations. The public responded to the advertising message that confirmed the true believer’s delusional story. The thought train must run something along these lines, ‘I’m basically a good person and choose to drive this oversized vehicle, therefore, either climate change science is a hoax or driving does not cause it.’ The convoluted logic of magical thinking has replaced the pain filled awareness of a difficult moral issue with the fake simplicity of a fairy tale.

Please understand this is only being used as a concrete illustration. There are a thousand other reasons people chose to buy SUVs, many of them noble such as concern for the needs and safety of loved ones. Similarly, dealing with climate change is speaking only of the most well known of the frighteningly large family of ecological breakdowns heading our way. We are discussing driving as its cause because it is the most obvious confrontation with our ecological madness most of us encounter every day.

There are others, equally obvious simple steps we need to take. The steps are simple, taking them, however, under the existing set of beliefs is all but impossible. For example, engineering investigations of the capacity of renewable energy sources are unanimous in saying that society will need to use less power. We could use less power today. It would require we prioritize hospitals and schools and de-prioritize, say, the excess light displays in New York City, Las Vegas, Shanghai and Tokyo. The fact that for most people on the planet such an idea seems nihilistic defeatism (a sin against progress!) and absolutely not ever going to voluntarily happen, shows just how committed we are to our delusional beliefs.

It might be easier to believe that with the magic of a bomb vest you can live forever, than that your life will be one of struggle in a poisoned, poor and violent world. It might be easier to believe that with the magic of a renewed trade deal you can restore fossil fueled industrialized civilization to its glory days, than that our economic options are now severely limited by resource constraints. It might be easier to believe that the magic of a little solar and wind power will wash away the oil stains on our future, than that the real road forward is one of using a whole lot less energy altogether. It might be easier to believe the ecological crisis unfolding everywhere around us is really not all that bad, than that these are the days of nightmare and mourning. It might be easier, but it is not going to help.

The ecological message, that business as usual has no future, fights to be heard in our time of globalization promoted by a mass media dominated by quarterly profit driven corporate interests. The ecological message is fighting an upstream battle each and every day. This ceaseless fight can drain the energy and enthusiasm of even the most passionate lover of earth. The one thing that can sustain people who are so outnumbered, unpopular, and shunned, is their conviction that what they are saying is the truth. No one wants the dismal analysis of the industrial world’s devastating impact on the viability of the earth’s ecosystems to be right. The picture that unfolds from an acceptance of the ecological facts is one in which the human population will wither, the land remains poisoned for centuries, abandoned cities become little more than sources for recycling materials that can no longer be manufactured, and predictable climate is a thing of the past removing food security from food harvests. No one wants this. The people, like myself, who insist on talking about it are doing so because we have come to believe this is the most probable truth.

Truth is more important than utility by my way of thinking. It might be easier to get through the day believing self-driving cars and Mars terra-forming are just around the corner, but it does nothing to help stop the juggernaut that is poisoning the air, water and land on which all future life depends.

This then is our next boulder of simplicity: we need to value truth above utility.

We are better off staying with the original pain of our opposing values than letting them drive us into the blind alleys of cognitive dissonance. Only in this way can we avoid the allure of the Pied Pipers, the ones external to us and the ones we have internalized, as they pipe temptations designed to exploit our gullibility.

Boulders of Simplicity

“A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.”
Aldo Leopold, A Sand County Almanac


Last week completed the investigation of gentleness started in August when we took note that kindness is dangerous. The arc likely did not cover the ground expected but there is a reason for that. I would ask again, along with the authors of On Kindness, “What is it about our times that makes kindness seem so dangerous?” To be gentle includes use of the surgical knife instead of a rusty sword when surgery is the only hope for saving the patient. A person who can be gentle is not spineless, that comes from a popular misconception around what compassion is all about. No one escapes the family dynamics that make us who we are unscathed. How we relate to those things powerfully determines the degree of gentleness we can bring to bear when it really counts.

Another characteristic of a contemplative life, in addition to gentleness, is simplicity.

Cognitive simplicity is where we need to start. Leopold’s Land Ethic is a crowning achievement of where we want to end up. In 25 words he captures something every heart recognizes is profoundly true; something that applies always and everywhere, at least on some level, anytime we choose to judge the justice of human activities. It is not meant as an absolute law that would ban all human use of the land, yet it gives an ethical guidance to its use that we can rely on. It has roots justifying its position that run deeply into the inherent nature of our molecular world. It is not just an ethic someone has chosen, though it is that too, for it is also an ethic that has made itself known to us as we have increased our understanding of ecology.

The cognitive simplicity that complements a contemplative life is not found in the economy of words; though beautifully expressed that is not the essence of what is important about these types of things. It is the simplicity of the insight which captures us with its almost child-like obviousness. This obviousness, this simplicity, is just that which we find it all to easy to lose track of in our very complex and sophisticated conversations around production, pollution, war and jobs.

Cognitive simplicity is where we need to start. An individual is able to resist the allures of group-think to the degree they are firm in their foundation. This means they hold to simple truths felt deeply, instead of overly sophisticated conceptual constructions which can more easily lend themselves to sophistry. There is a strength of conviction we can find that arises from our emotional nature with its intimate connections to our physiology which grounds us without making us fanatics.

Here is an example of a cognitive simplicity that has stuck in my craw since first learning about it as a child. The numbers differ but the ratio remains and is what really matters. In this world it would take, it has been estimated, on the order of 175 billion dollars to alleviate abject poverty. In this world there are, it has been estimated, on the order of 250 trillion dollars held in private wealth. Yet decades roll by and the helter-skelter of hyper-capitalism can find no way to provide “for the least of these,” as the New Testament had it. Russell Brand points out that is equivalent to having 500 pounds in your pocket and a starving, hungry child in front of you asking for 40 pence and you saying “Oh no! Not on your life, its my money!” I think, very simply, that any world system that condones this type of behavior is profoundly flawed, mistaken and dangerous.

Such a judgment is so simple our academics laugh at the naivety involved. I don’t know. I’ve read hundreds of books about the political economy, thought about these things long and carefully, including all the things I have seen first hand and heard about among friends. In all that, far as I can tell, it actually does come back to being just that simple for me. Maybe it was my being raised in a culture based in Christianity but for whatever sociological, psychological and metaphysical reasons, in my heart of hearts I believe we should love one another enough to set the needs of the poor above the greeds of the rich.

Of all the Jesus stories and teachings that molded the western ethical view none has effected me more than the eschatological ethic. From Mathew 25.35-40 NIV:

“…take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’
“Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’
“The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ ”

The centuries of western culture have been influenced by this Christian ideal. It has produced that stream of hospitals and orphanages and other good works dedicated to assisting the needs of the “least of these” in which humankind is able to find, as Mother Teresa often said, “Jesus in disguise.” Slavery and racism eventually fell before the weight of this simple ethic which turned the powers of hierarchy and patriarchy on their head. Though today it is popular to restrict our compassion to our own, our cultural roots belie such clever means of getting our collective conscience off the hook.

So for me this is a cognitive bolder of simplicity. It is a loadstone I have found extremely meaningful in understanding who and what I am. Looking carefully, I can say both that I have chose it freely and that it has chosen me. I have chosen to make such an ethical outlook my own, accept it as a value that is true for me. It has not always rested peacefully with me; I have struggled with it, fought it, and tried to deny it or replace it – all to better get along in the world as it actually is. In the end I chose to live with the pain of a world that so often fails to live up to its compassionate potential and, as far as it is in my power, to abide by my chosen belief all the same. In coming to make this choice, as wrestling with it illustrates, there is a sense in which something larger than my ego was involved. In this sense this value has enlisted me in its ranks. In this whole process of wrestling with what I consider right and wrong in the realm of societal relations, my role has been as much a passive ‘victim’ of overwhelming emotions of compassion as it has been an active disciple of the same. I recognize that there is something about the way my ‘heart’ is constructed that insists on simple truths like this. They make up the boulders of my consciousness itself, as it were. In the simplicity I am embodied as the wisdom of age confirms the understanding of the child.

Sitting on my bolder I am unshakable not only because I have made a choice among equally real potential options. The existentialists can miss this point, that just choosing alone may not be sufficient to supply our absurd life with meaning. Sitting on my bolder I experience those parts of my being that are unshakable. This experience has its origin as much in the world as it has revealed itself to me as in my choosing to ‘believe’ it. The world and I have come to this point, together. It holds it in its mountains, sings of it in its rivers, whispers of it in its soil. There is another power among us humans. We all know how the powers of greed, violently corrupt lusts, and stupidity have turned the pages of history. Still, there is another power among us humans. In every generation the joyful, awe inspiring, passionate dedication of true love among couples has always been a part of what we are. I live in America; I can almost hear the long centuries of Native American lovers in the woods, dancers in the valleys, families in the plains, honoring their elders long past who are now resting in their burial grounds just as I honor mine. This is just as real as the corporate boardrooms on our lands today.

What this love teaches us is real too. We hurt ourselves when we lack the courage to admit these parts of ourselves into consciousness, into our public conversations, into our institutions. We could talk about compassion explicitly, it is not beyond our capacity. Instead we are choosing to amp the hate and vitriol of our public discourse, with rising acts of hate crimes and attacks on women and children the predictable outcome.

For centuries, millennia, our forefathers and foremothers who knew the sweet taste of love held it close, however darkness may have tried to assault it. Everyone who has ever loved has nurtured the same flame of hope, delicate and yet invincible, that someday all people would be able to enjoy its blessings, to enjoy what it is like to be in love. If we could, we dare to whisper in our deepest heart wish, there would be no miserable poor suffering unspeakably just beyond our feast table. The feast cannot be complete until all have been invited.

‘Oh my god,’ I can hear some readers crying and gnashing their teeth, ‘this is communism!’ Well far as I can tell that is just a smear campaign designed to water down what is so clearly in the Bible. But I admit things are not so simple as I might make them out to be when filled with moral indignation. Consciousness is inherently individual, like a dot amidst space-time. Each individual consciousness records such unique paths through time and space there is no way we should expect concord. Whether or not that allows us to retain respect for one another depends solely on our attitudes towards the views we hold. We can hold them deep enough to die for, inspired to fight to protect what we honor and yet never need to cross that line that separates intellectual and emotional honesty and integrity from sham and lies. We can learn to hold who and what we are without insisting we are certain in what we know and that all others must be wrong.

Ethics is one bolder, one simplicity on which it is possible for each of us to arrive at our own convictions. Like a mandala, there are other boulders set equidistant from this one. I do not expect, nor insist, that the universe conform to my ethical choice. In fact, from what I have experienced first hand that certainly does not seem to be the case. Not in any straightforward fashion anyway. I have known of far too many cases in which bad things happen to good people. The ethical values are what I work to promote, want to see more of, seek to nurture when I find them and generally molds how I understand what it means to be a human being.

Another foundational simplicity is associated with my study of physics, chemistry, and biology in which the roles of atoms and molecules is front and center. This is how it all works; the explanatory power of the relatively simple atomic hypothesis is amazing.

Energy follows a one way path, creating the arrow of time. Materials cycle, the waste of one process being input into another always and everywhere. These are the ecological cognitions from which all the rest of my ecological outlook flows. They are simple, incontrovertible. To this I have added my study and experience and arrived at my view.

Contemplative simplicity is not the same as fanatical clinging to conceptual content. It is much more visceral than that. I have arrived at my view. That is not the same as saying it is the only one or that all other views are necessarily incorrect. I cannot know that with any certainty, all I can know is that I have arrived at my view. I know how I got here, how slow and careful contemplation has been open to where the deep molding of my evolution has worked its way with me and left me who and what I am.

The simplicity of our cognitive boulders serve us well when we find ourselves on the battlefield performing open soul surgery in triage tents. It does no good to panic in a crisis. Grounded in simplicity there just might be a chance to do some real good.

Time to Tell a Tale

“When our time is in the dark confusion of Golgotha one need be only a degree or two off course, left or right, and one is kneeling before a thief.”
Insearch: Psychology and Religion, James Hillman


The election process in the United States has been a reflection of acrimonious will across the political spectrum. Kindness and respect are out of fashion; our higher impulses are all suspect. By constellating the fear of a very uncertain future, both campaigns left their people feeling as if the end of the world as we know it was coming if the other party won the election. Regardless of how the election’s transitional days play out it is safe to assume that about half the country is going into an emotional tailspin. Fear places a cold hand around the throat, chills the heart, and constricts the vision of tomorrow’s potential to a narrow band of unwelcome outcomes. For the losers this great anxiety eats away at their sense of security, but the winners are not wholly immune to the tenor of our times.

Back in March when the Academy Awards featured a performance by the sexually abused I wrote about the Spotlight on Rage involved. Perhaps the movie treatment of abuse in the Catholic church prepared us for this election season featuring, for the first time in history, sexual abuse. Hours of talking heads took up the subject, some sincere, others not so much. Just here is another well of fear and pain left in the wake of these historic elections: the trauma among survivors triggered by all the lose talk.

Imagine, now, what fear has grown in the minds of our children as they have watched all this unfold. How do you think it feels for them when they hear talk about sexual attacks on defenseless women and children? This from an adult generation handing them a world burning up its breadbaskets and melting down its ice caps.

Remaining mindful of ecology, it is hard not to see parallels between how we abuse people and the way we abuse the earth. In the enraged, abused child we are looking into the eyes of ecological blowback. This child has no respect for the two-faced authoritarian dark father figure or the scapegoat sacrificing dark mother figure. If depth psychology can be any guide to how these things play out when whole societies are caught up in them, we can expect the constellation of this child archetype to manipulate circumstances in such a way they allow the child to take its revenge; to show the father for a fool, an emperor with no clothes, and the mother for a bewitching mystagogue with a taste for blood.

So far only a few people are able to call a spade a spade, cut through the enchantments of non-ecological will-o-wisps, and offer realistic assessments of our existential circumstances. These are the voices insisting on spreading the most unpopular of messages; that we must place restrictions on the  madness threatening everything we hold dear. Mistaken notions of power have blinded modern societies from their total dependency on the functions of the biosphere in which they are embedded. In a parallel fashion modern notions of identity have blinded us to our psychological dependency on the non-dysfunctional family unit. We can walk all over the earth’s fragile ecosystems with Jack Boots, just as we walk all over poor and powerless people in our families, but it would be the height of folly to believe a day of reckoning would never come.

Last week I mentioned sometimes I think it is not the content of our beliefs that can lead us astray but the type of faith people are bringing to that content. We looked at the difference between literal and metaphorical readings of scriptures as one way of differentiating between those who are committed first to reality as it really is and those who are committed first to a story. It is a good model. It explains some important things for us to understand in our time of rising fanatic desperation.

Other times, however, I think it is the content of our stories that matters a great deal. It matters that the airwaves are filled with sensationalist treatment of such sensitive human issues as sexual abuse. The way we speak of these types of things matters a great deal. The actual content of our conversation determines much about its psychological impact. The rating chasing sensationalizing just adds to the cheapening of human dignity in our time. Where were the carefully crafted documentaries covering abuse issues with care and counseling advice? Where were the science programs sharing what neuroscience has learned about the effects of abuse on the nervous system and the biology of violence? Did we take this as an opportunity to have a national conversation, long overdue, to educate ourselves about these issues that run so deep within the human breast? Or were we satisfied just triggering the herd and getting its fear-fogged mind to accept another round of demagoguery?

Content matters as well when we turn our attention to existential questions of ultimate worth as found in our religions and philosophies. There are some tales designed to give an individual freedom, to guide them to the creativity and independence of thought that is their birthright. There are other tales, sadly, designed to enslave individuals. When an abused and hurt person turns to those tales for emotional and philosophical comfort, they become little more than the twice damned. In Hillman’s words, they end up “kneeling before a thief” who robs them of their very souls.

I would like to share with you an explosive truth in the most gentle way I know how, through the means of a story. Regular readers may well recall our discussion of overcoming childhood gullibility in the Parental Unkindness posts. This is not wholly unrelated. Don’t be too impressed that the unscrupulous can build such fine traps. Without the power of fear which deep time evolution bestowed on us within our biological inheritance, their tricks wouldn’t work at all. We do, however, have such an inheritance and as such their dark arts can cause real harm. As our grandparents used to say, it pays to keep one eye on the Devil lest he catch one unawares…

I invite you to read a telling of the ancient Sanskrit story The King and the Corpse.

Literally Dying

“Global wildlife populations have fallen by 58% since 1970, a report says.

The Living Planet assessment, by the Zoological Society of London (ZSL) and WWF, suggests that if the trend continues that decline could reach two-thirds among vertebrates by 2020.
Dr Barrett said some groups of animals had fared worse than others. “We do see particularly strong declines in the freshwater environment – for freshwater species alone, the decline stands at 81% since 1970.
This analysis looked at 3,700 different species of birds, fish, mammals, amphibians and reptiles – about 6% of the total number of vertebrate species in the world…The team collected data from peer-reviewed studies, government statistics and surveys collated by conservation groups and NGOs…Any species with population data going back to 1970, with two or more time points (to show trends) was included in the study.
The researchers conclude that vertebrate populations are declining by an average of 2% each year, and warn that if nothing is done, wildlife populations could fall by 67% (below 1970 levels) by the end of the decade.”
BBC News, World wildlife ‘falls by 58% in 40 years’


Did you catch this ecological news last week? It deserves a moment of silence; it is a fitting subject for many contemplations. Where were the headlines and the documentaries teaching us about this crisis in our ecosystems? Where can we gather together to mourn, to seek repentance and swear on our honor to do better?

People have lost all respect for the earth. A bit more than half the animals are gone in less than my lifetime; 58% animal loss since 1970. We lack the courage to even speak it among ourselves with the weight it deserves. We are living through the great dying. So far our species has yet to join the great population declines, but surely our turn is coming. I wonder what will happen over the next 40 years. I don’t see us changing course anytime soon, do you? Reminds me of Chief Seattle’s apocryphal “when all the animals are gone, man will die of loneliness.”

We have been looking at being gentle. It is tested not when times are easy but when they are tough. Can you be gentle, with yourself and with the world, when they seem to spiral out of control?

We have known since the 70s that the ecological footprint of industrial society was too large to be sustained on this, our one planetary home. The shock of our knowing has disabled our ability to speak the truth. This Limits to Growth news is viscerally traumatizing, felt first in the flesh with searing sadness that immediately confirms it as true. As Bowie sang,

“News guy wept and told us, earth was really dying
Cried so much his face was wet, then I knew he was not lying.”

Since that time we have engaged in sociological repression through diversions. We have continued to concentrate on the many comings and goings of business as usual, but they get increasingly bizarre as the repressed knowledge grows in the darkness of the blasphemous and unspeakable. The US presidential elections center around abuse issues while wars run ever more hot and oil economic-politics, as always from here on out, sends up red flags, all the while the global financial system is being propped up by unprecedented means – all this edgy, scary international news is mirrored in the same edgy, scary content that has overwhelmingly taken over our mass media. The staccato cutting techniques, the camera shake, the sudden close ups of gore flashing unpredictable and uncontrollable; all these are director techniques of film as replaying trauma. Our repression is leaking out. We are bringing the war home.

Outside the human echo chambers the earth is really dying. Within our human communications with one another this reality is barely given voice. Instead, the collective is rehashing the tried and true non-ecological explanations for our troubles. Foremost among those is the use of religion within politics. True believers on every side are growing ever more insistent that their agendas be implemented in our societies right now. It will serve us well in the days ahead to be able to clearly identify when any faith crosses the line into toxic territory. It is not always as obvious as a beheading.

Sometimes I wonder if what really matters in a person’s faith is how they hold it, and not what it contains. It seems that the major religions are in accord in their role of assisting people through the difficult processes of maturing. All of them christen the life passages with ceremony and community. It is in this sense we could say, as the New Age movement was all to quick to assert, that all religions agree.

Within the membership of these organizations there are people who hold to the literal interpretation of the poetic and metaphors within their sacred stories and those who do not. This type of literal interpretation entails a rejection of reason. It is a regressive strategy that fails to give science the proper gravitas it has earned in the modern mind.

Those who read the stories as metaphors have cast their lot with a wholly different sort of faith. It revolves around a core commitment to trust reality as it is to be the real revelation of meaning, love and intelligence in our lives. The agnostic scientist might have a deeper willingness to let the creation be the creation, than a roomful of bible-thumping church types. In that stance the West has found its path. It has lead to some serious disillusionments about what we had been telling ourselves. We are no longer living in our 4,000 years old island-earth universe, our solar system is not even in a particularly remarkable location within the spiral arms of our galaxy.

What we have lost, however, is not the whole story. We have come to know a solid truth about how precious the individual human is in the great scheme of things. We know how empathy began in the mammals and found its fullest flowering in us as love. Long have people said God is love, I wonder if we can really come to understand what we are saying? We have also discovered a profound wisdom in the sacred stories, how they map directly onto our body-mind encounters and experiences. In these tales our species’ confrontation with the inexpressible has been clothed in images, an a-rational form. They are not nothing, far from it. It does not hurt us to pray. But the reality of what they are cannot be fully appreciated without understanding the role of metaphor in the greater field of human cognitive abilities.

I am in my 50s. I think I can say with George Bailey in It’s a Wonderful Life that I have never been much of a praying man. I’m learning in my old age, but that’s the truth of it. When I was taught about praying the act was real wordy, full of requests and needing a special ritualized form to be effective. The truth is that the things I want most, the dreams of my deepest heart, are all about hoping the lives of those I love will be blessed; that they will be free from unnecessary suffering. It is not a request made in ritualized moments, so much as it is a never ending part of my every heartbeat. It is not a sycophantic request to some patriarch in the sky, full of a bunch of words. There is no fawning like a slave. Words do not even begin to touch how deeply the hope is felt. It is who I am, not what I say. A guilty conscience is the same, it remains a burden no ritualized magic spell is ever going to fully remove. Our shadows have a role to play in the creation of our character and will remain ever with us while we remain who we are. From the eyes of the elderly among us, many things that look to be religious and righteous are childish. Sometimes even harmful.

There is an eternity in the mystery of time. Science found it. There is a universe in a grain of sand. Science found it. There is a resurrection of the dead in the living. Science found it. Contemplate what these mean: relativity, quantum mechanics, and evolution.

If we were created in the contingent play of universal forces, are not those forces something we can reliably trust? True, it is not like we have any real choice. True, that which created us also destroys us with equal intent.

We have cast off the wisdom of our elders and gotten lost in cartoon religions of GDP growth and Jesus marketing. The idols do not nurture the culture. This is what the old records of scriptures the world over have documented. We mistake some of the meaning of these cultural stories when we read them only as religious tales. Many are also warning about what leads to cultural breakdown when economic and military forces get out of hand. Man’s folly has lead to his rise and fall, throughout the long historical seasons, from time out of mind. Along the way a few things were noted, here and there.

These cultural messages were so important that the ingenuity of mind found a way to assure they would get transmitted over the generations. It clothed the knowledge in stories of myth and magic. These stories are carefully crafted. They make unreasonable assertions and juxtapositions in just such a way that the human mind cannot leave them alone. It makes them memorable. Like a tongue searching out the bad tooth, our thoughts whirl around concepts like the haunted broom that features in the Sorcerer’s Apprentice. Here is a thing, a broom, which means it belongs to the conceptual category of ‘objects’ defined as those things that do not have a will of their own. ‘Things’ are not alive. This broom, however, does chores and as a magical broom it is an image that we cannot soon forget. It was designed that way.

Apply the same analysis to sacred stories and we see how the wisdom of our inherited psychological strategies exceed any conscious planning on the part of our species. They are inspired. Yet, they are also simply a characteristic of how our minds work. More specifically, it is a characteristic of how the power of reasonable conclusions work within our consciousness. Namely, by cloaking the unreal in the awe of the numinous. But, of course, there is more to it than this. Without our imaginations it is unlikely our psyche could bear the burden of its self-reflective awareness at all. Without our stories we could not share our emotional lives, for isn’t it so that fiction often expresses our truest emotional selves? Our minds swim in the sea of stories, and not only those in the scriptures, great novels and the blockbuster films. We are all story tellers and do so like to tell memorable tales.

There are two ways we can tell our stories. The fundamentalist values the revelation of the story above the revelation of their own lives and the lives of others and is uncomfortable with the ambiguity involved in more spiritual readings. The metaphorically inclined, following St. Augustine, think that is the height of folly and is willing to give tradition its due alongside the revelation in the story.

Right now our earth is being threatened by cultures that place more value on money than air, water and soil. We have here, evidently, another bewitching image. Loosing sight of the metaphorical nature of our exchange systems, we bring a fundamentalist faith to economics. We act as though we literally believe in the power of money above the needs of the flesh. It has become easier for us to imagine WWIII than to choose to turn away from endless growth economics. That has all the earmarks of a dangerous cult that has used witchy images to gain undue influence over a human mind. We need to be deprogrammed. We need to find the courage to think blasphemous thoughts. We, and our societies, will remain slaves to our fears until we do.

We suffer from a terrible case of cognitive dissonance. We know the existing industrial processes are using up resources faster than four earths could continue to supply. Yet, the dominate public conversation insists that the best thing we can do to solve our problems is to grow the GDP, aka increase the rate at which these industrial processes use up those resources.

There is no escaping this dilemma.

What I would like to know is this: when we lose our faith in money, and we will, will we also lose our faith in science and reason? It seems to me this is not inconceivable. Those who will stand up for reality now, in the face of the onslaught of irrational claims made in our day both economic and religious, just might be participating in the most critical arenas where this is going to be decided for many generations to come.

We know where the regressive impulses lead societies. The way into racism, brutality and war is well trod. Superstitious people make paranoid decisions. We do not know where the trail of ecological knowledge might lead us. It is my hope that more than just a few will be curious enough to want to find out.