RIGHTEOUSNESS

9 07 2017

Once again, my occasional reading of a chapter from Charles Eisenstein’s 2012 book, “The More Beautiful World Our Hearts Know Is Possible,” seems totally appropriate to our current situation. You can read the whole chapter here, and buy it and other works by Eisenstein at that same link.

The way you see people is the way you treat them, and the way you treat them is what they become.

—Goethe

Underneath the common agreement that the problem with the world is evil and the solution to conquer it is an unmet psychological need for self-approval. Two-thirds of our political discourse goes toward meeting our need to be right, to align ourselves with Good. If the man who disagrees with me does so because he is stupid, naive, bamboozled, or wicked, then I must be smart, canny, independent-minded, and good. Positive and negative judgments alike hold oneself as a tacit reference point (lazy means “lazier than I” and responsible means “responsible like me”).

Why do you really visit those websites that get you stirred up and indignant? Whatever reason you give yourself (e.g., to “stay informed”), maybe the real reason is the emotional gratification, the reminder that you are right, smart, in a word, good. You are part of the in-group. If you want even more reassurance you might start an online discussion group or a face-to-face group where you and a bunch of other people get together and talk about how right you are and how awful, incomprehensible, evil, and sick those other people are. Unfortunately, because this gratification is addictive, no amount will be enough. (The real need here is for self-acceptance, and the proxy offered does not and cannot meet the real need.) Soon everyone will want to be even more right—more right than certain others in the group, which will degenerate into infighting and flame wars…….

……Look at the plot of so many Hollywood movies where the resolution of the drama comes with the total defeat of an irredeemable bad guy. From high-concept movies like Avatar to children’s movies like The Lion King or Wreck-It Ralph, the solution to the problem is the same: conquer evil. Significantly, the type of movie that most often has this plotline, besides children’s movies, is “action” movies. No wonder defeating the bad guy so often becomes the unquestioned programmatic assumption behind all kinds of political action. I need not mention that it is also the defining mentality of war. And since the label “evil” is a means of creating an “other,” one might also say it is the defining mentality of our relationship to everything else we have made other: nature, the body, racial minorities, and so on.

More subtly, Western notions of story and plot have a kind of war built in to them as part of the standard three-act or five-act narrative structure, in which a conflict arises and is resolved. Is any other structure possible that isn’t dull, that still qualifies as a plot? Yes. As the blogger “Still Eating Oranges” observes, the East Asian story structure called Kishōtenketsu in Japanese is not based on conflict. But we in the West almost universally experience a story as something in which someone or something must be overcome. This surely colors our worldview, making “evil”—the essence of that which must be overcome—seem quite natural a basis for the stories we construct to understand the world and its problems.

Our political discourse, our media, our scientific paradigms, even our very language predispose us to seeing change as the result of struggle, conflict, and force. To act from a new story, and to build a society upon it, requires a wholesale transformation. Dare we do it? What if I am wrong? Let’s look more deeply into the nature of evil.

music: Jackson Browne, “Black and White

Lisa Gerrard, “Space Weaver

        Susan Shann, “The Final Word

 

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HATE

8 04 2017

This is a chapter from Charles Eisenstein’s 2013 book, “The More Beautiful World Our Hearts Know is Possible.” Through the several years I have been serializing this book on my radio show, I have frequently been astounded at how each month’s chapter seems to speak to current events. “Hate” is no exception.

You can buy Charles’ book, and read other writings of his, by following this link.

He who fights too long against dragons becomes a dragon himself; and if thou gaze too long into the abyss, the abyss will gaze into thee.

—Nietzsche

To humanize an opponent might be challenging to allies who are still inhabiting a Story of Hatred. They might interpret the new view as softness or betrayal. “How could you excuse those people?”

A friend of mine, a military veteran committed to peace, told me the story of a friend of his who had the opportunity to serve as the personal chef to none other than Dick Cheney, a man whom millions of liberals perceived as an awful human being, a soulless, duplicitous, conniving warmonger. My friend, expecting confirmation of this view, asked his friend what it was like working for Cheney. “Wonderful,” he replied. “You can tell a lot about someone’s character by the way they treat the help, and he always treated me with warmth, dignity, and respect, even though I was only a cook.”

This is not an endorsement of Dick Cheney’s political views or conduct. The point here is that a perfectly decent human being, harboring the same basic motivations and fears as any other human being, can do awful things in one context and admirable things in another…..

….Hold on. Maybe I am saying this only because I am naive. Maybe my soft, coddled upbringing has blinded me to the reality of evil and the need to fight it with force. It is certainly true that I have not experienced firsthand the worst of what human beings can do to each other. But let me offer you the story of the South Korean activist and farmer Hwang Dae-Kwon. Hwang was a militant antiimperialist protester in the 1980s, a dangerous activity during that time of martial law. In 1985 he was arrested by the secret police and tortured for sixty days until he confessed to spying for North Korea. He was then thrown into prison, where he spent thirteen years in solitary confinement. During this time, he says, his only friends were the flies, mice, roaches, and lice that shared his cell, along with the weeds he met in the prison yard. This experience turned him into an ecologist and practitioner of nonviolence. He realized, he told me, that all the violence he had endured was a mirror of the violence in himself.

His number one principle for activism is now to maintain a peaceful heart. At a recent demonstration, a line of police equipped with riot gear was marching toward the demonstrators. Hwang walked up to one of the police and, with a big smile, gave him a hug. The policeman was petrified—Hwang said he could see the terror in his eyes. Hwang’s peacefulness had rendered him incapable of violence. For this to “work,” though, the peacefulness must be genuine and deep. The smile must be real. The love must be real. If there is an intent to manipulate, to show the other up, to highlight the brutality by contrasting it with one’s own nonviolence, then the power of the smile and the hug is much less strong.

Phish: “Revolution” (yes, the Beatles song!)

music: Georgia Whiting, “My Back Pages

The Nice: “My Back Pages” (I may not have time to play this extended cut on the air, but it’s a very imaginative restructuring of the song, and definitely worth a listen!)





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

 








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