Fighting Phobias

“But the truth that increasingly penetrates our consciousness is that everything else – including even nature – is a ‘paper tiger’ in the jungle of nuclear destructiveness.
Destroying most or all of human life is, to say the least, an extreme transgression. But to destroy nature itself in the process is a still further transgression around which we experience a quality of dread, hidden guilt, and nothingness – these emotions frequently amorphous and beyond our grasp, but on the order of ultimate deadly sin.”
Robert Jay Lifton, Indefensible Weapons: The Political and Psychological Case Against Nuclearism

“But US envoy Nikki Haley said national security required nuclear arms because of ‘bad actors’ who could not be trusted.
‘There is nothing I want more for my family than a world with no nuclear weapons. But we have to be realistic,’ she told reporters.
‘Is there anyone that believes that North Korea would agree to a ban on nuclear weapons?'”
World nuclear ban ‘not realistic’, says US ambassador to UN, BBC News

 

The United States fears North Korea? Really?

I am a peace advocate, though I am willing to admit there are evil’s in history which must be put down by people of good will. I am not so willing to admit that these so-called “just war” events are always as clear cut, nor as common, as many of our military and political leaders have often tried to convince us they are. The German concentration camps leave no doubt that the evil involved in WWII was an industrialized assault on the dignity of man. These, however, were not the only death camps. We also need to bear in mind that the Russian and Chinese communist revolutions killed tens of millions of people too. Hitler’s threat to the peace was selected as a viable military target, while these other atrocities were not. Why that was so involves many issues of empire, money and history. So while I am willing to admit there are evil’s in history which must be put down, simple black and white ethics fail to capture all that is important for us to understand. This remains the case even in these examples of the most egregious of Homo Colossus’ assaults (to date) against our common humanity.

My friends, we are living in crazy times. Our time is the point of choice between the past and the future. It is born of a recent past filled with frightening horrors that witness to how wicked we can behave, and born of a future in which war and economic collapse seems almost all but certain. When you care enough to want to really know what is going on there is no escaping the need to confront the issue of nuclear war.

There are so many mental traps waiting for those willing to think about nuclear weapons. When the imagination tries to visualize the world after a massive nuclear exchange it is all too easy to turn the living earth into a dead moonscape. It avoids our needed ethical responsibility as creators of these weapons to imagine the painful reality of a wounded earth turned nightmare for those who survive the thermonuclear war our countries are preparing for. This is, in fact, what lies in wait for our children. It is not the moonscape of our apocalyptic fantasies swept clean of flesh and “purified” by the “holy” fires from the contamination of our human touch. No, let us at least have the courage to imagine the real. This is not a game. What lies in wait is a broken, bloody burning permeated inside and out with poisons.

Where do all these threads lead? How did we get here? If we cannot solve our problem with the same thinking that created it, what is that thinking we must abandon?

Anti-nuclear activists have lived with the soul crushing awareness of man’s willingness to pursue his violence to such ignoble ends as these for decades. Some found hope in what has often been spoken of as a new evolution of mankind’s awareness, a great turning that will come when the hundredth monkey finally learns something new. This question of social evolution is an important one, but we need to be wary of magical thinking. There is an almost overwhelming temptation to couch thoughts about our development and deployment of thermonuclear weapons in terms less horrifying than what is really real about it all.

Unquestionably cultural evolution has taken a unique turn under Homo Colossus, one which is having a profound effect on our psyches as well. Contemplate just the role global communications has had in shrinking the planet’s boundaries within your mind’s eye. It is having a profound effect on all of us for how we view the planet and our place within its history. This is a real example of a new awareness, a result of the changing technological environment’s psychological impact within the subjectivity of billons of human beings. Placing hope in this process is not without some evidence, is not just pixie dust. People of goodwill everywhere are working to make these kinds of changes happen but it does not follow that the dawning of the Age of Aquarius is going to be one of sweetness and light. It does not follow that societies will wake up and overcome the temptations to violence that litters our brutal past, and this time threatens, literally, more than we can even imagine in our future.

On the other hand, some such dawning of a real culturally evolutionary insight into the human predicament just might be possible if we set the bar low enough. There seems to be a single habit we social primates are going to need to overcome if we are going to learn anything of lasting importance from these troubled times. We just might learn to stop bowing down to the alpha male. The warrior need not take the place of the wise man as the chief of our tribes.

Ecology teaches us the human race is in overshoot: our population cannot be supplied with its needs from the materials, flesh and chemical, available on this planet as long as the lifestyles of the over-developed world continue. In the past such ethical pronouncements were couched in terms of moral absolutes backed up by religious threats and promises. Ecology offers a wholly different perspective. It points out that yeast also overshoot, given the chance. From the eyes of ecology we human beings are not that much different in this respect. Oil was the fuel source with which we exceeded the limits of sustainability. That is just the way it is, like a river or a mountain. A bit closer to our branch of the evolutionary bush than yeast are the primates. The study of social primates has created a wealth of insight into how their societies are organized around the alpha male: the biggest, baddest fighter asshole of the whole tribe. Human history offers an embarrassingly rich evidence set that in this too, we Homo Sapiens are not very different than other living things on this planet.

I would like to suggest that this particular habit has outlasted its adaptive value. That it just might be the point of self reflexive consciousness to recognize that subjectivity cannot be owned by anyone. The value of every life – poor, orphan, homeless, penniless and powerless – is equal to your own.

In the home of the male chauvinist patriarch, the father owns the women and children. He retains the right to beat them, killing them if need be. The home and all property rightly belongs to him. His enslaved wife and children are tokens, trophies, who only obtain a meaningful existence to the degree that they serve his needs. Judicious rape and violence inflicted on his wife and children keep his reign of terror intact. Though this description used a man, the same dynamics of wicked domination can be played against the weak by a woman as well, though in this case emotional manipulation tends to take the place of overt physical violence. This is the beast of a man, the devil inside.

It is an interesting question to what degree the population of any society can recognize the repressed needs for revenge against the male chauvinist patriarch it is projecting on its asshole-as-leader leaders. Did the revolutionary hero Chairman Mao become a monster to those who followed his Red Book when his actions became more and more despotic? Did the people of Germany in WWII grow disillusioned with Hitler as his derangement became more obvious, or only when the country began to lose its military encounters?

We need to become more skilled in imagining the real.

Climate change will only be addressed when we stop burning fossil fuels. The fossil fuel companies are the largest on earth and do not want that to happen. The unsustainable paradigm of endless economic growth will only be addressed when we stop the technology of fractional reserve banking. The baking-insurance companies are the next largest on earth and do not want that to happen. The need to arm ourselves in the dance of death we call mutually assured destruction will only ever change when the populations of nations refuse to be cowards before the bullies that claim the right to dispense with our existence. The military industrial complex is the largest technological investment in infrastructure, man power and mind power on the planet. By far. It fears only this. There is simply no way any type of violent insurrection against the masters of violence, the state, will ever succeed in anything other than installing a new despot. Change, real change proportionate to the threats our abusers are laying on us, will only come one person at a time.

One person at a time, in their own minds, takes their seat. They renew their roots in the loamy soil from which they come and take comfort that they are watched over by the stars. Try as they might these so-called great men of empire building cannot spoil the very ground with their sickness, nor can their ignorance and terror reach far enough to stain the heavenly hosts with their oily discontent. There is an awful lot of spin, and lies, and fears to overcome to clear the way to reconnecting with our birthrights in the soil and stars. The global psychological experiment of mass media imagery (dreaming with our eyes open) has, among other things, managed to anchor phobias around the end of the world in our bodies. When we learn to sit still with a contemplative practice we encounter them. It will always be this way. The question for us today is whether or not we will admit the way our over-developed societies’ traumatization techniques work to maintain a fear filled population that is willing to allow its leaders to pursue death dealing and the maximization of suffering in our name – for our own good, of course – or otherwise.

One person at a time, in their own minds, takes their seat. They learn the bully is not their creator, that the power to destroy and kill does not also bestow the power to give and nurture life. They learn that though such people claim the right to dispense with your existence as it suits them, these people have no god-given right to do so. They learn the bully is not even right about how the world works, for the bully is blind to compassion. This blinds them to the value of subjectivity expressed in the individual, the very ground from which a meaningful human life can be built. Alone in their towers, the despot can trust no-one. It is a truly pathetic way to be a human being, unskilled in the extreme.

As long as the phobia triggers still work to create panic within you whenever you turn your attention to the man behind the curtain (the ecology crisis and the nuclear threat holding your children hostage), you are destined to remain their puppet. As Sheldon Kopp taught, when you meet the Buddha on the road, kill him; there are no heroes; Superman is not going to save us from ourselves. That’s the final revelation of all those who would use god or so-called supernatural power to justify their lording over others. There is no such god. In that psychologically twisted need there are only humans, bewitching themselves.

Respecting Limitations

“Nuclear weapons are simply the destructive edge of our technology gone wild in its distorted blend with science – what Lewis Mumford calls the final apotheosis of the contemporary megamachine…
I am suggesting that everyone on earth is now in some measure subject to the logic of the hostage and the aura of nuclear terror…
One can only cease to feel oneself a passive guinea-pig victim by rejecting the global experimental death-trap of the nuclear weapons system. One is again an active human being, a creature of worth who rejects deadly experiment, however uncertain the outcome of one’s antinuclear efforts.”
Robert Jay Lifton, Indefensible Weapons: The Political and Psychological Case Against Nuclearism

 

Our task is to imagine the real. We must find the courage to feel what we know.

This is what mindful ecology is asking us to do. It asks us to use the informed rational mind as the firm foundation on which the imagination can ponder implications of what has been learned. When we apply this to ecological information we begin to develop a feel for the value of what is threatened, which is another way of saying we develop a sense for just how cruel and wrong the way we treat the earth and its inhabitants, as well as each other, really is.

Now that we have taken a look at the role of fear and violence in thought reform, aka brainwashing, perhaps we are ready to begin understanding how nuclear weapons have been shaping our collective psyche for the last half century or so. We are all in the kidnapper’s closet and suffering from the Stockholm Syndrome. If the bankers and manufacturers of war material decide they need their politicians to start world war three, there does not seem to be a darn thing you and I can do about it. But that is ok. We hold those who hold the thermonuclear gun to our head in great respect. It has been this way now for about half a century.

It has had a profound effect on our minds. All of us.

It is hard enough to know how Homo Colossus is killing so much of what is beautiful and precious on this earth. When we add to our knowledge the types of hurt our nuclear weapons can inflict on her as well… Don’t do that. Don’t go that far. I guess this is what we are going to need to communicate to those who have the ability to push those buttons: don’t hurt her this way. I fear that if they do, the response might be to create a wholly unmanageable populous. There is a threat to the whole species wrapped up in these weapons. No one knows what happens to a self-conscious species threatened with the destruction of everything it holds dear.

There is a serious disconnect between the tens of thousands of years radiation can remain deadly and the passing diplomatic arguments of our headlines, any one of which might spiral out of control and lead to an exchange of nuclear weapons. Even the most dense among us senses something is profoundly wrong about solving a second grade schoolyard fight by murdering your schoolmates. That same sense teaches us no argument about stocks and bonds, refugees and race, or any other issue-of-the-month will ever be sufficient, in retrospect, to justify a nuclear weapon driven world war.

Yet we are pretending this is not the case. Just exactly as we are pretending it is not the driving of our cars and the manufacturing of our mostly useless crap that is eating the earth alive. If you are not mad, you are not paying attention. If you are not scared, you are not feeling the implications of your thoughts. If you are sure these things do not involve you, well, good luck. Sometimes ignorance and denial are blessed with the highly improbable outcomes. Our existing global policy of enforced make-believe just might lead us through the rest of this century just fine. Honestly though, the odds are against it. The alternative is to courageously examine the evidence. Those who do learn that they become changed by it. We are changed when we allow our hearts to feel what our rational minds conclude about the most probable outcome of our current trajectories.

Evolution provides a vibrant dissensus around the single task given to all living things: to find a means of maintaining an ongoing continuity between the generations of the past and those of the future. This is exactly what is threatened by the ecological crisis. To be clear, the ecological crisis is an emergency level disruption in the relationship of mankind’s overgrown technological footprint, Homo Colossus, and the environment in which it exists, planet earth. When Homo Colossus strides across the earth, ecosystems die. Nowhere is this truth more undeniable than in the potential harm our thermonuclear warheads contain. To unleash even a small proportion of our arsenals would tear the earth’s biosphere-skin in a way unimaginably horrifying. It is a sacred obligation to see that this does not happen. Our job, as Robert Lifton never tiered of teaching, is to imagine the real. Here, too, in the unimaginably horrifying, we must take the ecology our heads understand and contemplatively allow it into our bodies. We must find the courage to feel what we know.

What is the ecological crisis? In most of its details this crisis is one brought about due to missing the need to respect limitations. We have looked at trauma and abuse as the subjective cause for our outward behavior. Perpetrators of abuse refuse to recognize the limitations on their own desires imposed by a rational recognition of their own subjectivity within others. The same lack of respect for limits we display among our interpersonal lives also dominates our relationship with the non-human world.

Our greed, lust and violence each have a hot, physiological aspect which tends to burn itself out, and a cold, intellectual aspect which bears a type of uncanny eternity in our minds. This uncanny eternity tempts us to ignore limitations. In the mind: economic growth can continue forever, how great and powerful an empire can become knows no bounds, and the ongoing elevation of living standards through the globalization of the shopping mall can carry on for the rest of the century; we will double the number of cars on the planet by 2035 or so and double again by 2050, well on our way to happy motoring for all. Outside of the isolated mind, however, out where engineers and scientists interface with the reality of our molecular world, all these things and more immediately run up against stubborn resistance, if not outright impossibilities. It is highly improbable that business as usual will be able to make these things come to pass.

The people know it, the people’s leaders know it, but no one is talking about it with seriousness proportionate to the importance of the subject. This too, I believe, is un-sustainable.

What I want to do with this series of posts about nuclear issues is provide a human tone to the public conversation. I am not looking to persuade readers to my political views. I am hoping to dig deeper than such things, to come from the position where one human being talks with another human being as whole people, not embodiments of ideology. The Atomic Scientists recently moved the Doomsday Clock (pdf) forward an unprecedented half a minute. That resonated with me. My informed intuiting is ringing the alarm bell again; it is telling me we are in very, very dangerous times. Part of what is making them uniquely dangerous is that we do not have any space in which to have serious conversations among ourselves about these things. The time when the news media were being run to inform instead of make a profit is far behind us. In a time of post-truth, when every message in the public square is carrying a secondary agenda to increase the profits or power of those authoring them, we might very well lose our ability to discern what is real from what is not.

Just as it is silence and secrets that keep the victims of an abusive home enslaved to their victimhood, so the threatened family of man needs to learn to speak up about what is wrong if we are to regain our dignity.

Taking Stock

Last week we crossed the threshold. That post discussed the out of body experience as one that is associated with early childhood trauma. In these cases the emotional reactions within the physiology of the victim are so extreme that the evolutionary survival imperative takes over. The result is that the conscious point of view is taken to a safer place, an altered state, where some form of ego continuity can occur. Once the “spirit” leaves the “body” there is nothing more. That’s it. That is as far as we can go, there is nothing further in this direction that human beings can know with certainty.

This does not stop authoritarian true believers from insisting that their particular brand of fanaticism has pierced the veil, mastered the threshold and now offer their followers immortality. There is no end to the cults willing to anchor phobias in people’s bodies to enslave the hearts and minds of the gullible. Though it is hard to even comprehend for many people, the truth of the matter seems to be that these institutional “spirits” just do not care about the individual. What they need is another number to grow their ranks, another replaceable cog to provide them a little more profit be it through tithing, taxes or consumer purchases. Indeed, as so many of our social critics have pointed out, in the age of mass man the most endangered species is the honest, compassionate individual. There is just no edge in that. There is no way to twist that into something that will always put you out on top.

Compassion understands it is not all about me; that I do not always need to be first and come out on top. It has eyes large enough to notice that what is seen out there, beyond my skin, is also real. Further, in looking beyond one’s own needs and desires, we encounter a whole world full of hurt.

There are any number of ways a person might organize their thinking about the hurt that they encounter. I have been suggesting, for a little over two and half years now, that ecology will prove to be the umbrella under which all the lesser abuses can be gathered. And now we have crossed the threshold. The next post is going to talk about things that many readers may not be psychologically prepared for. It is going to talk about nuclear war and what it means when one dares to bring feeling and subjectivity to the subject.

Before going there though, I thought it best to take a moment to take stock of where we are, where we have come from, and a bit about where we are going with this whole mindful ecology project. Since its inception I have had a broad outline of what it was I hoped to share. For a number of my readers who have been with me since the early days it probably did not escape notice that this project was being structured along the lines of a three act play, or an initiation if you prefer. Initiation; now there is a word with all kinds of associations and no clear definition. I use it to refer to any structured teaching modality designed to cause lifestyle changes in those who undertake it. Which is, of course, exactly what mindful ecology is all about. First let’s get right in our hearts, then what we should do as individuals in our own lives about the insanity of our un-sustainability will take care of itself.

The first act, or first degree if you will, was the preparatory material covered in the first year of posts. They covered the basics of the ecological view which is summarized in the concepts of Homo Colossus and die off. The basics of a Buddhist point of view, reasoning, compassion and a contemplative practice were shared as a means for integrating what the mind knows about our ecological predicament into our hearts. In this way we become aware of how our bodies and emotions are also involved. Just as in any good story the main characters were introduced in the first act and the conflict introduced. We had a graduation on the one year anniversary.

Without conflict there can be no good story. The second year took us into an exploration of the forces in play in our society, and in our individual psychologies, which have allowed the manufacture of Homo Colossus to proceed. This was a year of posts dealing with some of the darker aspects of our lives in the over-developed nations. If the first year could be characterized as intellectually information rich, the second was about the emotional richness of our biological being. Understanding the evolutionary role of emotions became the foundation for wide ranging discussions of violence. It started with physical violence as it is studied in killology. It used the news, particularly of school shootings and attacks, to try and remain real to the effect these things are having on people’s lives; particularly on the lives of our children. The discussion of violence then expanded to include not just physical abuse but also mental, emotional, psychological and “spiritual” abuse as well. This of necessity included a whistle stop tour of some of the myths and motifs of western religion, again, with an emphasis on the role the child plays in all this.

Part of that year’s discussion included an introduction to Jungian analysis of symbolism. His conception of the archetypes give us a way to talk about items found in the basement of the mind. It proves useful for individuals but also for a type of psycho-historical analysis. What haunts the modern mind? The apocalyptic end of the world we seem powerless to prevent. Melting ice caps and mushroom clouds haunt our dreams. I suggested we in the over-developed world were writing ourselves into the apocalyptic script as the villain of the story. The idea of Babylonian Capitalism was meant to capture that idea. I wrote:

“Ecologically oriented as I am I cannot help but point out a few details I think are telling. It is my opinion that in general we human beings are not nearly as unconscious as we let on. We understand a lot more about our existential situation than we dare to admit within the very limited confines of our everyday waking consciousness. One of the ways I see this manifesting is in the care with which we have crafted the neoliberal globalization message to fit so well with the apocalyptic symbolism. Here in the basement of the mind… We have turned to the dark side to receive our revelation.”

The image of Babylon trading with all the nations captures the economics of hyper-globalization in our time rather well, don’t you think? Babylon falls in the story. If we learn from our myths we can avoid meeting on the fields of Armageddon, the western cremation ground:

“Here is my two cents about what the story in the Book of Revelation means; it’s like an inside view of the resurrected life, life beyond robots. It is a rather simple message really, involving the mystery of ever-present time: The war is over – the good guys won. The Apocalypse has been cancelled.”

That was not quite the whole truth as I perceive it. There is an element of postponing that day of reckoning by whole heartedly devoting oneself to the cause of life in the fight against all that would enslave it and destroy it. We will be getting to that soon now.

That second year ended with an examination of that which we moderns fear more than anything else in the world; the vulnerability involved in human kindness. Instead of a graduation, its end was marked by the only Wednesday post to go missing. I played hooky but asked my readers to consider the David Bowie song Five Years.

The third year introduced the idea that as a society we have known we were on an un-sustainable trajectory since, at least, the release of MIT’s Limit’s to Growth study in the 1970s. Proceeding then on this assumption, the posts of the last six months or so have been exploring the ramifications. Each essay was written both to process the times through my own body-mind, and to hopefully share some insight into what is happening to us politically and socially so that others might act with a bit more understanding when their own times get tough.

In Vajriana Buddhism there are said to be mother tantras and father tantras. In Western psychotherapy early childhood relationships with one’s parents are said to be the source of our neurosis and psychosis. The role of parents, and specifically parental unkindness, provided our entry way into this third year’s discussions. Child abuse was teased out of the cob-web filled shadowy corner it normally hides in within our cultural conversations. A number of posts have discussed how such abuse affects human beings, and how those human beings in turn carry that abuse forward. By my way of thinking, the most important development in the psychological sciences is the new appreciation of the role trauma plays in our lives. Freud could not believe it when most all the patients coming to him were talking about their sex abuse as children. In his Victorian mindset that just was unthinkable and so his brave explorations of the unconscious were soon couched in terms of Oedipus complexes and a whole host of alternative explanations for what was going on in his patients. Jung, Alder, Fromm, Maslow, and many others, while providing important insights into the psyche, all failed to place the act of traumatizing abuse front and center in their theorizing. It is only in the last decade or two that those who seek to heal the mind have called a spade a spade.

But now, with last week’s post, that avenue of mindful ecological contemplations came to its final point. As mentioned, what more is there to rationally say once someone has been so terrified and hurt that their own “spirit” leaves their “body”? Now we are going to turn our attention to the needs outside of our own. We are going to begin a whole new level of engagement with our times. Not all people should go with us there right now. If you are very new to this site and this work you might want to consider going through the whole process first. All along I have spoke about how we should be training to become skilled at triage. This image is meant to viscerally convey the steely-will coupled with courage lead by the heart which I think we need to deal with the darkness of our times. The image is one of a bloody battlefield in which emergency medical procedures, of both body and mind, are being offered to the wounded. It is triage because not all the wounded are going to be people, or animals, we can save. Hard as that is.

If you are new to this site and this work, now that you see its structure, consider giving yourself a few months, if not years, to just live with your ecological knowledge. Remaining mindful of ecology is the path; it is meant to be the gentle touch of compassion for our frightened hearts. Once that pathway of deep self-acceptance and self-comfort has been established, a person becomes more capable of handling larger fears and terrors; living with ambiguity and the unknown become much more life supporting than life threatening. This gives us the courage to admit to ourselves what we do know clearly, what is not unknown to us. All along we are to be strengthening ourselves by the application of wise compassion. When it comes to this kind of work, going too slow is just right. On the other hand, going is necessary. Going is key. Going On is what we each need to do. We should not be satisfied with anything less than taking our seat, becoming unshakably grounded in our own truth, our own understanding of what is real.

That means we do not permanently run from any irrational fear which our psychological or biological inheritances have left us prone to suffer from. Life should be lived with gusto, with a joy at the preciousness of the opportunity. It does not last forever you know. Never forget that the business of living is living. If self-destructive elements are getting the upper hand in your life STOP. Stop the additional work or self-therapy, stop the ecological studies, stop meditating and contemplating, stop until your feet are on the ground and you are again as clear as you can be that your first and foremost obligation is to your own long term well-being. Care for your most intimate connection with the earth – your own being. So much of this work is doing by not doing. That is, in fact, the hardest lesson of all. It is where the ego meets the Self.

Maturity recognizes that there is nothing I can do today that will solve all my problems or the world’s. What we are dealing with individually are issues which nothing short of a whole lifetime will ever fully address. We need to give ourselves a break about being just exactly where we are today, with our limited ability to do just a little better than yesterday. The path to happiness might seem long but placing ourselves firmly on it requires no more than that today, we are just a touch less ignorant and cruel than we were yesterday. With each choice we learn to build our characters with actions taken in which we can respect ourselves.

We need to learn to welcome tomorrow. It brings us another opportunity to both work and celebrate. Tomorrow, of course, is just what all people alive on earth right now are not sure of. The bomb has been in the basement of our mind for a long time now. The ecological crisis spelling the end of our un-sustainable ways has been there too, not as long perhaps, but all the more devastating when we consider one detail. When Robert Lifton interviewed survivors of Hiroshima and Nagasaki a common thread was how much it hurt knowing that the suffering that had been inflicted on them was man made. They were not suffering an ‘act of god’ as we say, but the deliberate, planned cruelty of other human beings. Today our ecological science has collected sufficient evidence that victims of horrifying circumstances are no longer able to make this ancient distinction. For us, already the ‘act of nature’ and the acts of Exxon are not so clearly distinguishable. What happens to our species when the violent acts of nature might also be violent acts of man against man?

For those who are ready to proceed with the rest of this third year of mindful ecology I have another contemplative exercise to suggest in preparation. Not that it bears directly on the subject of nuclear war, but it bears directly on some of the context I think we need if we are to understand our times and our peers without losing our sense of compassion.

I would like to suggest you watch, or re-watch, a movie from the 1970s; that decade which has proven to be so pivotal in retrospect. I am not saying I approve of everything in this movie. Indeed some part of it should offend the sensibilities of just about anyone watching. Yet adults are meant to visit Disneyland, not to try to live there. We live in an R rated world. Some of the people who want power over us seek to keep us infantilized, insisting we only consume G rated fare. Others seek to become powerful at our expense, and make a buck, by sewing addictions to the X rated, as if that made someone a real adult. I suggest here, as in so many other areas, the wisest course is to seek the middle way. Adult life is R rated.

The movie Network was the winner of four Academy Awards in 1976. It’s a movie about a prophet and a prophetic movie. It has a couple of speeches I think all people should listen to, particularly Americans just now.

The Threshold

“Something happened on the day he died
Spirit rose a meter and stepped aside.
Somebody else took his place, and bravely cried
(I’m a blackstar, I’m a blackstar)

How many times does an angel fall?
How many people lie instead of talking tall?
He trod on sacred ground, he cried loud into the crowd
(I’m a blackstar, I’m a blackstar, I’m not a gangstar)

David Bowie, Blackstar

 

This week, in a rather longer post, I would like to touch on a piece of information that might be relevant for some readers at some point and, I hope, interesting to all. It deals with one of the ways the human mind has evolved to deal with trauma. The reason it is a necessary subject to deal with in this set of posts about subjectivity is that it gets to the heart of what it means to be an embodied awareness. It does so by showing us how that awareness behaves under extreme duress.

One of the more interesting things about our understanding of ourselves as human beings is how the so-called occult, or discarded knowledge of our culture often forms a mirror-like impression of what the mainstream knowledge contains. If the mainstream is convex, the occult underground is concave. Among the many tales of ghosts and angels, spirits and demons, magical and psychic powers found in the occult literature, there are traces of actual events people have experienced. Many of the events are encountered in what we call altered states of consciousness, states that range from the slightly unusual to full twilight consciousness in which we seem to be transported bodily to other realms or places.

Some altered states seem to teach us more about our body and mind in the place we actually are. These are what we seek in our contemplations of ecology. Other altered states seem to go the other direction, providing us an escape from the material world, leaving the limitations of the body and earth far behind. Anyone who engages in any spiritual discipline needs to know about these very different currents. If I may indulge in a too simple metaphor for a moment I would suggest this is why Buddhists meditate with their eyes open and seek the middle way. Others teach meditating with the eyes closed and seek cosmic consciousness. There are two currents. This makes things sound black and white which in practice are anything but, yet there is an important distinction here that this simple metaphor captures.

One staple of the occult literature is the out of body experience, or OOBE. This is said to be a separation of the soul or mindstream from the body it is currently occupying. The soul is then free to wander the so-called astral planes. Much of the literature describes visits to other planets or realms populated with a menagerie of alien beings. Magicians and mystics of every stripe have added their stories to this semi-underground cultural inheritance. It is quite a mixed bag. Some of these people are little more than paid shrills. Others, however, are simply confused. And a few, we can assume, know the score.

One of the things that quickly becomes obvious as one stays with ecological studies (remaining mindful of ecology) is that there are any number of loud, self proclaimed experts who are absolutely clueless. This is a very, very important lesson to take to heart. These are all those people who are misrepresenting the facts, as we best understand them, concerning global warming, ocean dead zones and acidification, the sixth extinction, the poisoning of land and water in fracking operations and so on, right through the rest of the list of horrors we who do study ecology know so well. Some of these people are little more than paid shrills. Others, however, are simply confused. None, evidently, really know the score.

The same lesson should be applied to sources that speak to the human condition as well. Our inheritance includes any number of works by people equally clueless about what they are really discussing, just as clueless as the ecologically ignorant of our day are. The OOBE books are, I suggest, propaganda for the Descartes Error we have been exploring: that the mind is more real than the body, which is presented as little more than an optional appendage. Some of this occult tradition, including OOBE material, is the production of liars and con men flat out, nothing more. It is hard for some people to imaging using spirituality this way, just to make a buck and get laid, but history shows there is no shortage of such people. I’ve always thought this might be a really bad way to go about messing around with people if there ever turns out to be a real god or a real day of reckoning in any form. Anyway, this group is not the most dominate. Among the authors of reported OOBEs the majority are true believers. They have experienced something unusual and have done the best they can, given the contextual intellectual tools they have, to integrate that unusual experience with the rest of what they know.

There is no question that it is possible for the human mind to experience itself disembodied. There are reports by the bushel full of people seemingly leaving their body and looking back on it still lying on the bed, or the operating room table, or the floor of their torture cell. Something like this can happen. The data is there. The question is, what does it mean? Are these actual experiences of crossing the threshold of death? Epistemologically, are these experiences of the mind dying or of dying itself?

There is another set of literature in our cultural inheritance that also deals with OOBEs. This is not the occult traditions but the psychiatric ones. Here is a typical case report:
“During the raped I found myself looking down on the act from on high, from a point in the corner of the ceiling. I was looking down on my body but it wasn’t me, it was like a doll, a puppet …”

The point to see here is what has happened to the victim’s subjectivity. The body of the victim has been used as an object. When the victim reports seeing their body from a third person perspective, they too have taken the view of the perpetrator. They too are now seeing themselves as nothing more than an object to be used. There is a body over there, just a body, not my body. I – all my inner feelings and memories, cognitions and images – am up here floating; as insubstantial and invulnerably untouchable as a ghost.

The abuser has forced themselves into the mindstreams of their victims and displaced them. How? In a mistaken attempt to feel some power over what is happening to them, a part of the victim takes on the role of the perpetrator. If your only choices are between being the abuser or the victim, the urge to survive insists we take on the power the abuser seems to have. This is perhaps most familiar in the Stockholm Syndrome in which victims of kidnapping come to identify with their kidnappers, explaining to all who will listen that they really are not such bad people after all. Patty Hearst was the poster child for my generation of this frightening feature of the abused mind’s potential.

What power is that which the perpetrator wields that causes such pervasive disruptions to a person’s identity? The power to blind oneself to the value of another sentient being’s subjectivity. That is it. That is the great magical power – but it only enchants those who use it. It does not change the reality of the victim’s subjectivity. It is kind of like the two year old making the world disappear by covering their own eyes. The perpetrator pretends not to see the relationship with their victim as one consisting of I and Thou, but this is to deny what is obvious to the senses. The perpetrator knows that what they see in their victim’s eyes is equivalent to their own subjectivity. In a confused attempt to make the “I” real, to assert their own abused subjective value, they try to make the “Thou” unreal by pretending it is an object and not a fully sentient being. Then the rules governing a relationship between I and It take over, instead of the rules that are to govern relationships between I and Thou. In the narcissistic delusion the mind believes that by doing so it will become master of the world, no longer vulnerable to the shame and humiliation only another Thou can deliver.

This, then, becomes the ideal adult. It is the one we in the over-developed world have come to worship: the asshole, the action hero quick to kill a few hundred in every picture show, the gangster warlord who is a tough son of a bitch and seems to have the whole world just eating out of his or her hand. We are trying to decide right now which is the coolest – the soldier who drops cluster bombs and wipes out a few bad guys along with truck loads of children and brags about patriotism, or the CEO who lays off ten thousand hardworking household providers, then eats a feast that would have cost his workers a month’s salary and sleeps well that night. You know the types; they are on every channel, every day with the same old tiered script: “Look how awesome I can be because I do not care what you feel at all, I can torture you and eat a sandwich, doesn’t phase me a bit!” In our pain we come to believe hard-heartedness is humanity’s peak achievement.

Torture was supposed to be condemned, not worshipped.

The perpetrator has tortured their victim using sex, violence and emotional-cognitive manipulations. As the victim tries to process what has happened to them, particularly as children with no means of escaping the environments in which such tortures take place, a type of amnesia is created. Imagine, if you will, what it is like to wake up each morning in a home where you never know if you will be beaten again today, or worse. Additionally, if this is a child’s mind we are trying to empathize with, we need to add the fact that they have yet to know if they will ever be able to live a life outside the influence of their abusers. Children have yet to prove to themselves they can make it on their own. They know, in fact, that they cannot yet. They are not stupid.

The psychological solution that aids their survival is disassociation. One part of the self comes to know things about the truth of one’s own story that other parts of the self do not normally have access to. Sadly, a house divided against itself cannot long stand. The shunned part, like a thief in the night, will break into the daylight consciousness whenever the strength of repression grows weak. When that happens the human being will respond in less than skillful ways. The part that identified with the abuser will come clothed in anger at the vulnerability of the victim part that was sensitive enough to suffer so. Therapy consists of making some kind of peace between these warring parts. Healing comes when the person recognizes that the introjected abuser that is within them is not the same as the external person who caused the actual abuse. That, in fact, it is sharing the same body with all the rest of the parts of the mind’s psychological makeup.

The self is normally grounded through a set of nerve pathways connected to the major energy processing centers and senses of our physiology. When the therapist asks their client where they feel their pain they will typically point to one of the chakras. We can think of these nerve pathways as cords tying the mind to the gauges and instruments it uses to maintain homeostasis and orient itself within its environment. In the OOBE those cords are cut. To protect the ego from shattering in madness, the self is taken to a safe place concocted by the imagination. Another part of the person comes to take the place of the absent self and takes on the burden of the trauma. This part is then so disowned, repressed and denied that they come to feel like they are in another body entirely.

This becomes the source of the disassociative pain that accompanies most people who were abused as children throughout their lives. The part forced to play the role of the self remains a source of confusion as it continues its semi-conscious existence. It seems to get stuck in time and remains always on the lookout for the next attack. Abusive events in the external world of the adult can continue to trigger this part, which then takes over and deals with things as best it can. It has its say, speaks its truth to power, as it were, in binge drinking, violence, cutting or whatever and can then settle down again for awhile. When these things happen we say we were ‘not ourselves’ or ‘I don’t know what got into me.”

All people deal with this phenomenon to one degree or another. Consciousness itself seems to depend on opposites which creates a continuum of disassociation. Psychological maturity consists of re-associating these disparate parts so that we come to recognize, for example, that our early caregivers had elements of both good and evil in their hearts. Psychological maturity in general consists of the ability to tolerate complexity instead of insisting on the black and white thinking of childhood which would separate everyone into the overly simplistic categories of sinners and saints, angels and devils: Us and Them.

The painful dissociative confusion will remain a driving factor in the victim’s life to whatever degree the traumatized part remains un-integrated with the rest of a person’s life story. The direction is not further out into space on the wings of the ghost, out there with Major Tom that Bowie warned us about. We are not seeking the great Gnostic revelation of what the universe is all about. We are seeking to know that part of the universe given to us to know intimately. The direction is down and in. The work is to get to the place where the monster dwells and to unmask it by seeing the truth of our own past. Then we are succored by our own individual pain and our own individual joy. It puts an end to provisional living. We recognize we are living in a sacred world.

This is where this whole thing about working with dissociative persons gets rather fascinating. It is reported by councilors who work with the severely abused that often when they are dealing with a part like this, that part does not believe they are in the same body as the client. These clients suffer under the false idea that each part has its own body. The acting out associated with emotional pain often bears this mark. Those who cut themselves or who have eating disorders, to site two common examples, can be modeled as consisting of dynamic psychological parts that are using the body to make themselves heard or to satisfy their unmet needs – as if that body belonged to someone else. They use the body as if it were an object, instead of who and what they are. They treat themselves the way their abusers taught them to treat themselves.

This is where Descartes Error leads. Or, perhaps, this is where Descartes Error comes from.

The body, mind and imagination are all working together in this OOBE move to protect the survival of the victim. There is something within this body, mind and imagination complex that understands just what has happened in the psyche. It remains unconfused about what is real. The same physical continuity remains throughout all altered states of consciousness. The body does not lie, it knows the score.

There is a whole collection of psychological techniques designed to bring this truth to the alienated part, to orient the part again to the person. It is a milestone in treatment when someone is able to realize all the parts share the same body. Typically this insight requires a confrontational approach. One technique, for example, uses two chairs side by side. The councilor asks, say, the angry part to stay in the current chair while the client moves to the one next to it. Once the client is in that second chair the councilor , making eye contact, asks puzzled, ‘Hi angry part, why did you not stay in that chair?”

This might sound just too strange and of no use to us trying to get by in a time of ecological ignorance. What does it mean for a traumatized individual to recognize that all their psychological parts share the same body? Of course they do.

Yet, here we are – building weapons of mass destruction and mass deception as if we could poison one part of the earth’s skin with radiation and not poison ourselves in the process, or poison the public marketplace of ideas and not become fools ourselves. It is not a good thing that the war hawks are talking again about winning nuclear wars. It is not a good thing when we insist we can treat other human beings without concern for their individual differences, lumping the ones we do not like into object categories based on religion, race or politics and then treating them all like dirt: the ultimate It. We even treat dirt like dirt when we saturate our soils with chemicals and force it to produce the yield we desire. This too is not a good thing. All this is not much different than those occult treatises describing all manner of colorfully imaginative alternate realities the soul visits once it is freed from the shackles of the gross body. Somehow, long after the oil is gone and food harvests have become unreliable, we won’t mind because we will still be able to go shopping: our reward for keeping the faith and prioritizing economic growth above all else. We are acting as if we really believed this.

In our cultural confusion we honestly act as though a new, purified earth awaits us on the other side of our social and ecological collapse. To those who would abuse us so, to those who would hurt the earth this way, we should raise our voice and say the word that undoes the bewitchments: No. Not on my watch, not as long as I draw breath. The only tool I have in my arsenal is rational discussion. It might seem pale next to slo-mo close-ups of monsters and gore, but it has a power all its own. We cannot stop the abuse handed down the long generations. We are not personally responsible for the weapons of the mind or the weapons of the nucleus. We are asked to live our story, to contribute our thread to the tapestry of life this precious earth uses to cloak her nakedness from the cold of space. We should live them well, mindfully.

We do not need to remain in the liar’s double bind: “I am both responsible and helpless.” We can learn to train in both / and after we have graduated from the school of either / or. We do not need to remain Or Men, those who would cut everything Right In Two. It is not the case that our only choice is a bad one between becoming victims or perpetrators ourselves. We can choose to be compassionate adults, wise in the ways of the world. We can face our monsters and recognize when our gods are scarecrows of our own invention. We can learn to nurture the child within and protect the child without, the hope of our species. We can wake up. That is, we can learn to recognize when we are dreaming, dealing with psychological projections and emotion laden-images even when our eyes are open, and when we are not dreaming, when we are dealing with real things in our real molecular world.

“In the villa of Ormen, in the villa of Ormen,
Stands a solitary candle, ah-ah, ah-ah
In the center of it all, in the center of it all,
Your Eyes…”
David Bowie, Blackstar

Free From Lies

“Trauma stories can reveal not only the criminal actions committed, but also the justifications given for those actions. Trying to understand the motivations of the perpetrators can be risky, because such efforts can seem like a rationalization or even an acceptance of the aggressor’s brutality. But the attempt at understanding is essential to the healing process because the bodies and minds of the traumatized people are imprinted by the belief system of their victimizers. Long after the perpetrators have vanished, their ideologies continue to prey on the minds of the survivors.”
Richard F. Mollica, Healing Invisible Wounds: Paths of Hope and Recovery in a Violent World
(italics added)

 

It can be painfully confusing to see major changes occurring in one’s society without having an explanatory framework. When the tides of history churn up the waters of everyday life, even the least informed are caught up in the momentum of the moment. There just seems to be something in the air, as we say. We avoid painful confusion whenever possible so it is not surprising to see a plethora of explanations accompany any serious disruptions to business as usual.

Everyone is trying to figure out just what the hell is going on these days. That is certainly what mindful ecology is trying to do. The disruption is affecting all of us, not just journalists and diplomats, CEOs and politicians of every stripe. For example, here is an edgy take by science fiction author Charles Stross that takes the ecological crisis seriously. The sci-fi elements in his post are colorful but the central points he makes remain all too conceivable, to my way of thinking.

Some explanations at times such as this are more helpful than others because they hone closer to the real causes and effects involved. When hurricane Katrina hit New Orleans the airwaves were filled with talk about climate change, for example, but there was also no lack of preachers assuring their listeners that this hurricane was a sign from god that this city of Jazz decadence was being punished for its sinful ways. Now that hurricanes Sandy, Andrew, and Matthew have all joined in the destruction of cities, that later explanation has proved itself less than helpful. Specifically, while demonizing populations, which encourages scapegoat violence, the theological explanation has proven itself incapable of inspiring the necessary changes in lifestyles and policies that are needed to avoid even worse disasters in the future.

Chaos scares us. The mind confronted with changes that threaten to spin out of control busies itself constructing an explanatory framework. The framework becomes a psychological bulwark against fears that might otherwise incapacitate us. We see the same process in abused children who work hard to find some means of placing their abuse within the context of the rest of their lives. All of us adults do the same thing, though hopefully without the desperation of identity protection involved in child abuse. As we deal with the fears and cruelty of our day to day encounter with each other and with terrifying news events, we are organizing these events with the help of whatever background beliefs we subscribe to. The mind is a meaning maker, this is how it does what it does.

Those core beliefs direct our attention to some things, for they have become meaningful and important to us. The core beliefs also direct us to ignore, or dismiss as unimportant, those things that do not seem relevant to us.

This semi-conscious network of beliefs informs our experience by supplying us with what is true, for us, about how the world works and our place in it. This is not just an intellectual exercise, something many a teacher, preacher and rhetorician have failed to fully appreciate. These deep seated beliefs are imprinted in the body as much as in the mind. They are formed from the sum of our experiences, including those experiences we have participated in vicariously through empathy. The subjectivity of consciousness, as we encounter it moment by moment, rides the crest of the whole of our lives’ experiences. Those experiences – as we have know them – have been captured within the imprints our nervous system has carved into our body-mind. This is what the nervous system is doing as it ceaselessly processes information. It is this whole, this sum of everything the body has ever known and its reflection in the mind, that has shaped and formed the being we are today.

Children raised in fundamentalist households who break free of their early mind conditioning have managed to alter or replace beliefs at this deeper level. Children raised in physically and sexually abusive households who break free of their early body conditioning have managed to alter or replace beliefs at this deeper level as well. Though healing in the first case may involve more intellectual work and the second case more physical work, we have learned that both are best healed with a combination of cognitive therapy and body work. This is yet more evidence that the Cartesian split is a faulty hypothesis.

The implications are not ones our society is ready to accept. It means that the man who punches you in the face is also messing with your belief structure. And, the man who force-feeds you cognitive double binds is also messing with your physiology. It is something you might want to consider the next time you turn on the TV.

This is very similar to the point Alice Miller has been making for years about how dictators and mass murders are formed by physical abuse in their childhoods. As she writes in Free From Lies: Discovering Your True Needs, “Blows inflicted on adults count as grievous bodily harm or torture; those inflicted on children go by the name of upbringing.” She asserts that adults who have not processed the scars left by their childhood abuse become enamored with violence. They are driven to pursue a revenge fantasy against their parents or other abusers. By her reading of history Hitler, Mao, and Stalin murdered tens of millions of individuals due to this dark need first implanted during their own nightmare childhoods. From the prevalence of violent “entertainment” in our modern times it is evident that the abuse of the young remains widespread.

What a foolish idea that abuses can be heaped on our young without end and no consequences would ever befall the perpetrators. In the twisted logic of intergenerational abuse, that is simply not the case. Wars, torture, genocide and finally nuclear weapons are the result for all to see of the secret deeds we thought were hidden from the world. Interdependence rules the universe we encounter objectively, is it so crazy to suggest it also rules our subjectivity? How can I be happy in my Porsche when I know most of my genetic brothers and sisters are deprived because I have taken more than my share? What else do you think it means that the United States has about five percent of the global population and uses about twenty-five percent of the fossil fuel resources available planet wide?

Some live like this
and some live like this
Why?

It hurts to wake up every day and face this injustice. It hurts us all. It would hurt less if we were realistically working on policies and cultural changes aimed at rebalancing the income disparities haunting our world. Many, many people do this work every day, but instead of following that path it looks like we are going to follow glitz and glamour right over the cliff into the worst possible future outcomes imaginable. Shouldn’t need come before luxury?

Forgive me, this is too simple. I am sad and angry. My heart is broken; I see us drifting into inquisitions and holy wars. I am frightened uranium and hydrogen weapons will be used to assault living populations and damage ecosystems to the point they are made inhospitable to life for tens of thousands of years. What will it take to move from childish dependency on authority figures to full adult citizenship? First they came for the Hispanics, but I did not speak out, because I was not Hispanic…

Is there a realistic chance at an alternative future than the one we are cooking up? I suggest there might be if we are able to begin introducing into the public discussion the full weight of what the science of ecology is teaching us about how we must live together on a planet of limited resources.

When all you have is a hammer, everything looks like a nail. When all you have is a political framework, everything looks to be an issue of power, status and wealth. When all you have is a religious framework, everything looks to be an issue of sin and salvation. When all you have is a sociological framework, everything looks to be a question of institutions. When all you have is a psychological framework, everything looks to be an issue of mental health and sanity. When all you have is a scientific framework, everything looks to be a question of ignorance and knowledge. None of these inheritances, it should be pointed out, have proven themselves capable of providing a properly proportionate response to the ecological crisis.

A proper education will provide students with a bit of knowledge about each of these subjects, all in the context of history and literature so they appreciate the relative nature of current knowledge by understanding a little bit about what changes and what stays the same in the human saga. Education feeds subjectivity. This education is also necessary if we are to avoid bringing a knife to a gun fight, as it were. What we are facing today is complicated. Students, and we are all students, need to be given access to a full set of cognitive tools to use in their ongoing work of making sense of the world and their place in it. Reason and imagination working well together mirror the mind and body working harmoniously. Metaphor and symbol then serve the human being. The only other option is to lose ourselves, lose our souls, in maelstroms of madness; bewitched and enchanted by our own symbolic productions.

Concern about ecology has taught me to be wary of all the belief systems that exalt an unknowable state they claim awaits us after death, at the expense of allowing reason to rule their believer’s day to day lives. Too many true believers in bomb vests and tanks have clouded our vision with their noisy insistence that their cause is god’s. I am moved by my fellow humans who are so effected by the pain and suffering they encounter that they insist we must not live this way. I agree with them this far, I share their concern and their compassion. Where I cannot go is the next step, where they paint the whole universe black and seek a Gnostic deliverance from it. With the red gleam of angry fanaticism in their eyes, they claim to be certain about things no man can be certain about; be it the future of mankind on earth or its future in “heaven and hell.” They can kill or torture without qualm to bring about the final kingdom of peace; be it religious or secular.

These true believers torture and abuse other people in a psychological reaction formation because they must repress the awareness of their own body’s vulnerability at any cost. The helplessness and humiliation of the hurt child within is just too much for their ego to bear, it would shatter at the revelation. Living in the mental dogma castles they have inherited, or built, leaves them without a sensory feedback mechanism by which they might write some reality checks. This might seem to be ideal for a society that worships unemotional objectivity as much as ours, but in fact they have cut themselves off from the mind-body processes by which love and compassion, understanding and true friendships are recognized as real. These are the powers that can see an ego through its major transformations of death and rebirth. When they are lacking, as they are for children who did not have an empathetic witness during their years of suffering, the terrors and fears involved can seem infinite.

We laughingly acknowledge psychopaths among us rise to become CEOs and politicians. This may prove to be distinctly unfunny.

Somewhere on the spectrum between individual relationships with bullies and assholes on one side, and societal relationships with mass murdering dictators and corporation’s economic hit men on the other, lies the future we are creating for ourselves. It does not have to be this way. We could, like parents once abused as children who work to heal that abuse, find that the ability to express what is real about our pain in adult conversation heals us of our symptoms. We could, as a society, become mindful of ecology. It lacks the flash of magical thinking, yet offers the comfort of the real. We could begin to discuss the full implications of what it entails instead of being satisfied with a few headlines and sound bites. That adult conversation would include the full weight of the emotional, spiritual and political aspects of our human predicament.

Make no mistake. What we intuitively fear might be happening, is happening. There is a real world out beyond our ubiquitous 2D screens. The nightmares of history have once again turned their attention to the fortunes of the over-developed world. Though there are echoes of “Never Again” reverberating among us, they ring without resonance so far. After all, in a cold and uncaring universe, what do a few genocides and species extinctions matter, right?

I think it is time we recognize the consequences of the ideologies that paint the universe black. Democracy has an element of the utopian. It inspires reform movements and the hope that education will improve the lives of human beings and the societies in which they live. Seeing just how far we are from a just society can drive people into the arms of utopian dreams that are much less in keeping with the nature of man and his social relations. Then the temptation to try to remake the world in the image of an ideological utopia can become irresistible. A revolution led to the founding of the United States. A revolution also led to the terrors of Pol Pot, Mao, and Stalin…

We  have been unclear about who the real enemies of our species are. We have been scapegoating people, projecting the demonic Other onto the other tribe. This has blinded us to the mind-body traps to which we are prone. The things that can drive us to madness under a civilized veneer are the double binds created by traumatic abuse. The good news is that these are knots that can be undone; undone with the sword of intellect guided by the heart. Individuals learn the skill all the time. Whether it takes the human species ten years, or ten hundred thousand to finally recognize this clearly and use it to our advantage, the truth remains.

May you have good contemplations.