JUDGEMENT

12 02 2017

This is the 25th chapter of Charles Eisenstein’s “The More Beautiful World Our Hearts Know Is Possible.” You can read the chapter online here, and, as I hope you will, support Mr. Eisenstein’s work by buying the book here.

steampunkt_tarot_card__judgement_by_tiabryn71-d91ib2qGiven how pervasive and deep-rooted the structures of scarcity and struggle are, it is no wonder that we bear their imprint on our own psychology. How do we free ourselves? Their grip is so total that when we try, we risk only strengthening them further. For example, when I asked, “How do we free ourselves?” did you expect that to do so would require some hard effort, some monumental effort of self-transformation? If you think it is going to be hard and began either to steel yourself for the effort or to turn wearily away from it, then you are subject to a habit of struggle.

And do you feel chagrined or defensive about your subjugation to that habit, or are you proud of having “passed the test” at being free of it? Either way, you are in another habit of separation, granting or denying conditional self-approval. If you don’t measure up, you are not good enough. Self-judgment, a crucial ingredient of the war against the self, is one of the most common habits of separation……

….Decades of research, going back to the Milgram experiments of the 1960s, belie our sanctimonious belief that if I were that CEO, that politician, that brother-in-law, that ex-spouse, that teacher, that addict, that inexcusable person, then I wouldn’t have done what she did. Ask yourself, what kind of person would deliver painful, even life-threatening, electrical shocks to an innocent subject as part of a psychological experiment? Surely only a very bad person would do that. Surely you wouldn’t do that! Well actually, as it turns out, “you” would. Or at least nearly everyone did in Stanley Milgram’s lab when the right conditions were present and the right excuses, the right story, was available. “Surely it can’t be wrong if a Yale scientist with a white coat is in charge.” “The subject did volunteer for this.” “I’m not the one responsible, I’m just following instructions.” More broadly, the thought that anything monstrous could be happening in a laboratory, decked out with the regalia of science, at a prestigious university, was so dissonant with the prevailing Story of the World, with society’s consensus about legitimacy and propriety, that one volunteer after another turned the knob up to max and pulled the lever.

The question in the background was how to explain the fact that the Nazi Holocaust was carried out by bland bureaucrats like Adolf Eichmann and legions of quite ordinary people who had led commonplace lives before becoming SS officers and concentration camp guards. How to explain the “banality of evil”? I will return to this question later, because if we are to let go of the War on Evil, we must be able to reframe evil in a way that motivates some other kind of action. Because one cannot deny that some very horrible things are happening on Earth. These things must stop. I am not suggesting, here, that we close our eyes to what looks like evil. I am suggesting we open our eyes even wider to the situation—which is the story that immerses us—that generates evil to begin with……

music: Afro-Celt Sound System, “Riding the Waves

Susan Shann: “The Final Word





PAIN

6 11 2016

eyes-of-the-world-sspv3This is the 23rd chapter of Charles Eisenstein’s book, “The More Beautiful World Our Hearts Know Is Possible.” You can buy the book, or read it on line, here.

So, what exactly are these unmet needs, and how can we discover and satisfy them? A multiplicity of basic human needs go chronically, tragically unmet in modern society. These include the need to express one’s gifts and do meaningful work, the need to love and be loved, the need to be truly seen and heard, and to see and hear other people, the need for connection to nature, the need to play, explore, and have adventures, the need for emotional intimacy, the need to serve something larger than oneself, and the need sometimes to do absolutely nothing and just be.

An unmet need hurts, and fulfilling a need feels good. Here lies the connection between need, pleasure, pain, and desire. The deeper the unmet need, the greater the pain we feel, the stronger the desire it generates, and the greater the pleasure in meeting it. Pain and pleasure are the doorways through which we discover what we really want and really need.

One thing that we discover as we enter the space between stories is that we do not want what we thought we wanted, and we do not like what we thought we liked. We look within and question: What do I really want? Why am I here? What makes me feel alive? Because our deeper unmet needs were mostly invisible to us, and because they have been unmet for so long, our physical and mental systems have adapted around them so that the pain becomes subconscious, diffuse, latent. That makes it hard sometimes to identify what the unmet need is. During life transitions, the obscuring stories break down and what’s missing in life becomes clearer. We begin to ask ourselves, “What hurts?” and to discover answers. These answers orient us toward meeting our true needs for connection, service, play, and so on. As we do so, we find that our experience of joy and well-being deepens, and that we far prefer this feeling to the pleasures that we now recognize were mere substitutes for it…..

….We are only able to continue our ravaging of the planet under the cover of pretense. How is it that we as a society take no action, when the awful artifacts of our way of life on this planet lay strewn all around us? How is it that we continue to hurtle toward an obvious abyss? It is only because we have been rendered blind and insensate. Underneath their numbers games, the banks and hedge funds are stripping wealth away from the masses and the planet. Behind every profit statement, behind every executive bonus, is a trail of wreckage: strip mines, debt slaves, pension cuts, hungry children, ruined lives, and ruined places. We all participate in this system, but can do so willingly only to the extent we do not feel, see, or know. To conduct a revolution of love, we must reconnect with the reality of our system and its victims. When we tear away the ideologies, the labels, and the rationalizations, we show ourselves the truth of what we are doing, and conscience awakens. Bearing witness, then, is not a mere tactic; it is indispensable in a revolution of love. If love is the expansion of self to include another, then whatever reveals our connections has the potential to foster love. You cannot love what you do not know.

One role of the changemaker is to be the eyes and ears of the world. Recall the power of the videos taken of police brutality during the Occupy movement. Just as nearly everyone who saw passively seated protesters pepper-sprayed in the face was sickened by what they saw, so also, everyone who sees behind the veil of numbers is sickened by what our financial system is doing to the world. By being antennae for the collective attention, we can tear away the veil. Even if some of the perpetrators retreat more deeply into rationalization and denial, others will have a change of heart. More and more police will refuse to shoot, more and more authority figures will counsel restraint, more and more functionaries of power will quit their jobs, blow the whistle, or try to reform their institutions from the inside.

What is power, after all? Every one of the power elite’s overwhelming advantages—military forces, surveillance systems, crowd control technology, control over the media, and nearly all the money in the world—depends on having people obeying orders and executing their assigned role. This obedience is a matter of shared ideologies, institutional culture, and the legitimacy of the systems in which we play roles. Legitimacy is a matter of collective perception, and we have the power to change people’s perceptions.

music: Grateful Dead “Eyes of the World

Indigo Girls, “Hammer and a Nail





DOING

3 04 2016

This is a chapter from Charles Eisenstein’s book, “The More Beautiful World Our Hearts Know Is Possible.” You can read the whole chapter here, and buy the book here. Please consider supporting Mr. Eisenstein’s work by buying the book!

All of these flavors of scarcity share a common root, a kind of existential scarcity for which I cannot find a name. It is a scarcity of being, the feeling “I am not enough” or “There is not enough life.” Born of the cutoff of our extended selves that inter-exist with the rest of the universe, it never lets us rest. It is a consequence of our alienation, our abandonment to a dead, purposeless universe of force and mass, a universe in which we can never feel at home, a universe in which we are never held by an intelligence greater than our own, never part of an unfolding purpose. Even more than the scarcity of time or money, it is this existential unease that drives the will to consume and control.

The primary habit that arises from it is the habit of always doing. Here and now is never enough. You might protest that most people in the Western world spend vast amounts of time doing nothing productive at all, watching TV and playing video games, but these are displacements of doing, and not nondoing.

I am not saying that it is bad to do. I am saying that there is a time to do, and a time not to do, and that when we are slave to the habit of doing we are unable to distinguish between them. As I mentioned earlier, the time to do is when you know what to do. When you don’t know what to do, and act anyway, you are probably acting out of habit…..

music: Indigo Girls, “Let It Be Me

Sheila Chandra, “La Sagesse

Jenifer Berezan, “ReTurning” (excerpt)





SCARCITY

12 03 2016

This is another chapter from Charles Eisenstein’s “The More Beautiful World Our Hearts Know Is Possible.” You can buy the book here.

The hardest thing of all is to find a black cat in a dark room, especially if there is no cat.

―Confucius

Even as the old world comes apart around us, or even as we leave it in disgust, still we carry its conditioning. We have been colonized through and through by the old Story of the World. We are born into its logic, acculturated to its worldview, and imbued with its habits. And all of this is so pervasive as to be nearly invisible. As the comment of the Dogon elder suggests, we take for granted the very things that are at the root of the crisis, helplessly replicating them in all we do.

Wisdom traditions, indigenous worldviews, and sacred stories help to illuminate some of this baggage we carry from the Age of Separation, just like the Dogon elder questioned the operating assumption of scarcity of time. As we become more attuned to a new way of seeing the world, the more we wish to rid ourselves of the burdensome habits of the old. Not only do they no longer resonate with who we are and who we are becoming, but we recognize that trapped by those habits, we cannot help but create the world in their image. To release the habits of separation is therefore more than an issue of self-cultivation; it is also crucial to our effectiveness as activists, healers, and changemakers.

read the rest here

music: Greg Brown, “One Cool Remove” (The second link is to a Shawn Colvin/Mary Chapin Carpenter cover of the song. I like to have gender balance in my song selection, but for technical reasons am unable to play this version on the air.)

to end the show, here’s some serious Sufi Divine Feminine for ya:

Abida Parveen, “Ek Nukta Yaar

 





URGENCY

20 02 2016

This is a chapter from Charles Eisenstein’s book, The More Beautiful World Our Hearts Know Is Possible.  You can buy it here.

The Way is calm and wide,

Not easy, not difficult.

But small minds get lost.

Hurrying, they fall behind.

—Seng Can

A year or two ago a young man confronted me at a talk in Florida. I’d been describing my view that the paradigm of urgency, heroic efforts, and struggle may itself be part of the problem; that it comes from the same place of scarcity and domination as the conquest of nature; that coming from that place, we might blindly create more of the same. Instead, I suggested, we might try slowing down, perhaps even doing nothing sometimes. Instead of holding ourselves to a high standard of revolutionary asceticism, we might approach life in a spirit of ease and play. Perhaps from this place our creative energies can bring about something truly new for civilization.

The man said something to the following effect (embellished here with words from my own inner critic):….

You can read the whole chapter here.

….None of this should be taken as a rejection of action or a call for passivity. There is a place in this world for effort, for urgency. What I have described is much like a birth process. From what I’ve witnessed in the birth of my children, when the time comes to push, the urge to push is unstoppable. Here is the very epitome of urgency. Between contractions the mother rests. Can you imagine saying to her, “Don’t stop now! You have to make an effort. What happens if the urge doesn’t arise again? You can’t just push when you feel like it!”

“You can’t just do whatever you feel like.” “You can’t just do anything you want.” “You have to learn self-restraint.” “You’re only interested in gratifying your desires.” “You don’t care about anything but your own pleasure.” Can you hear the judgmentality in these admonitions? Can you see how they reproduce the mentality of domination that runs our civilization? Goodness comes through conquest. Health comes through conquering bacteria. Agriculture is improved by eliminating pests. Society is made safe by winning the war on crime. On my walk today, students accosted me, asking if I wanted to join the “fight” against pediatric cancer. There are so many fights, crusades, campaigns, so many calls to overcome the enemy by force. No wonder we apply the same strategy to ourselves. Thus it is that the inner devastation of the Western psyche matches exactly the outer devastation it has wreaked upon the planet. Wouldn’t you like to be part of a different kind of revolution?

music: Eliza Gilkyson, “Through the Looking Glass”

Afro-Celt Sound System, “Inion

 





NEWNESS

8 01 2016

This is the 16th chapter of Charles Eisenstein’s “The More Beautiful World Our Hearts Know is Possible.” If you like what he has to say, please buy his book.

Let us pause for a moment to question the newness of the new story. After all, one of the hallmarks of the old story is the glorification of change, of novelty, of constantly discarding the old in favor of something new and better, the latest technological marvel in an endless saga of progress that devalues old relationships, knowledge, and traditions. Fixation on the new can also become a kind of escapism that sees existing problems as inconsequential, since we will leave them behind when we enter the “new” world. Some look to technology to save us, hoping that more novelty can rescue us from the disastrous unanticipated consequences of previous novelty; for example, that nanotechnology will reverse the climate effects of fossil fuel technology. There is nothing new about that ambition. So I would like to preempt that concern by clarifying that the new story is only new in the context of what we in modern “civilized” society are used to.

Many readers will recognize that the Story of Interbeing echoes the worldview of various indigenous tribes and ancient wisdom traditions around the world. None of the principles enunciated herein are new at all. I am wary, however, of appealing to “indigenous wisdom” as a way to legitimize my beliefs, first, because that would imply a uniformity across indigenous belief systems that trivializes their diversity; second, because various elements of indigenous spirituality have oft been ripped from their context and used as sales props for all manner of questionable products and ideas; third, because to draw too sharp a distinction between the civilized and the indigenous obscures our common humanity and perpetrates a kind of inverted racism that superficially valorizes, but ultimately demeans, those labeled as indigenous…..

read the rest here

….In a conversation, the Lakota Aloysius Weasel Bear told me that he once asked his grandfather, “Grandpa, the White Man is destroying everything, shouldn’t we try to stop him?” His grandfather replied, “No, it isn’t necessary. We will stand by. He will outsmart himself.” The grandfather recognized two things in this reply: (1) that Separation carries the seeds of its own demise, and (2) that his people’s role is to be themselves. But I don’t think that this is an attitude of callousness that leaves the White Man to his just deserts; it is an attitude of compassion and helping that understands the tremendous importance of simply being who they are. They are keeping alive something that the planet and the community of all being needs.

By the same token, our culture’s fascination with all things indigenous is not merely the latest form of cultural imperialism and exploitation. True, the final stage of cultural domination would be to turn Native ways into a brand, a marketing image. And certainly there are some in my culture who, sundered from community and from a real identity, adopt Native pseudo-identities and pride themselves on their connections to Native culture, spirituality, people, and so forth. Underneath that, however, we recognize that the surviving First Peoples have something important to teach us. We are drawn to their gift, to the seed that they have preserved until the present time. To receive this seed, it is not necessary to participate in their rituals, take an animal name, or claim a Native ancestor, but only to humbly see what they have preserved, so that memory may awaken. Until recently, such seeing was impossible for us, blinkered by our cultural superiority complex, our arrogance, our apparent success in mastering the universe. Now that converging ecological and social crises reveal the bankruptcy of our ways, we have the eyes to see the ways of others.

music:  Eliza Gilkyson, “Through the Looking Glass

Eliza Gilkyson “Requiem





ORTHODOXY

1 11 2015

This is a chapter from Charles Eisenstein’s book, “The More Beautiful World Our Hearts Know Is Possible.” It can be read on line for free, but please consider buying a copy to support his work.

That is at bottom the only courage that is demanded of us: to have courage for the most strange, the most singular and the most inexplicable that we may encounter. That mankind has in this sense been cowardly has done life endless harm; the experiences that are called “visions,” the whole so-called “spirit-world,” death, all those things that are so closely akin to us, have by daily parrying been so crowded out of life that the senses with which we could have grasped them are atrophied.

—Rilke

The convergence of spirituality and activism mirrors a broader reunion of spirit and matter, in which we understand the two realms as one. This is different from the claim of science to have explained away any phenomenon we might call spiritual. More than a reduction of spirit to matter, it is an elevation of matter to spirit.

This reunion is still incomplete. There are still many political activists who will be appalled at this book’s reference to phenomena that they label as “scientifically unproven” or causal principles they label as unscientific. They do not realize that scientific orthodoxy is cut from the same cloth and serves the same ends as the rest of our dominant institutions. It contributes to the maintenance of the Story of Separation just as much as economics, politics, or organized religion……

read the rest here

…..There has probably been something in this chapter to tweak nearly everyone. When things fall apart, we look for a redoubt, some familiar institution that we can rely on as a repository of goodness and truth. In this age, there is none: not science, not education, not medicine, not academia. Even our spirituality, as we have seen, is rife with the thought forms of Separation.

It is quite natural to react defensively to the falling apart of the world, to cling to it all the more tightly. If you react emotionally to my aspersions on one of your sacred cows, it probably means that something beyond mere opinion is threatened. Perhaps you disagree with me about the efficacy of acupuncture or the authenticity of crop circles. Is it just an intellectual disagreement, or are you a little bit angry? What emotionally tinged judgments accompany the disagreement? That I am a simpleminded dupe? That I am ignorant of basic science? That I have neglected to examine contrary evidence that would spoil my wishful thinking? That my beliefs are outrageous, contemptible, or shameful? Do you justify the contempt with reasoning like “These beliefs give people false hope and distract them from solutions that might actually work”? If so, is that really why you are mad, or is it something else? I have found that when I react emotionally to an idea that contradicts my beliefs, usually it is because it threatens my story of the world or my story of self, creating a kind of existential unease. I feel a sense of violation.

None of this is to imply that if you respond emotionally to my unconventional statements, you are proved wrong and I am proved right. All it implies is that your rejection has little to do with evidence or logic. Evidence and logic are tools we use to justify and flesh out our beliefs, but we are deceiving ourselves to think that they are the source of our beliefs. I will return to this idea, because it is crucial to understanding the process of belief change as well; and clearly, for our world to have a chance of surviving, a lot of beliefs are going to have to change.

 

music: Material, “Into the 7th House” (sorry, not available on line!)








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