"In a time of universal deceit telling the truth is a revolutionary act." -George Orwell

Posts Tagged ‘Disconnection From The Ecology’

Say So Long To Soil: The ‘Unfolding Global Disaster’ Happening Right Under Our Feet

In Uncategorized on January 8, 2016 at 8:01 pm

Oldspeak: Old story. We’re running out of soil. Only it’s getting worse. It took us about a century and a half to destroy half of Earth’s topsoil, and in the last 40 years, we’ve exterminated another third of it.”This is catastrophic when you think that it takes about 500 years to form 2.5 cm of topsoil under normal agricultural conditions.” -Duncan Cameron.  Meanwhile, ecocidal Concentrated Animal Farming Operations (CAFOs) and large-scale industrial agricultural operations continue to gobble up land worldwide, destroying forests, poisoning water sources and eradicating habitats for untold flora and fauna at an ever-increasing pace. When you consider that we probably don’t have 500 years to replenish the lost soil, nor seemingly the inclination, this is not good. Especially given the fact that soil is a major carbon sink. Happy New Year Kids! -OSJ

Written By Natasha Gelling @ Think Progress:

With all that’s going on in the world — from record-breaking warm spells to rapidly melting ice sheets — it’s easy to ignore something so seemingly mundane as dirt. But scientists at the University of Sheffield’s Grantham Center for Sustainable Futures suggest that we ignore dirt at our own peril.

Nearly a third of the world’s arable land has been lost over the past four decades, according to a new report, released to coincide with the Paris climate talks earlier this month. Experts at the the University of Sheffield called this soil loss “an unfolding global disaster” that directly threatens the agricultural productivity of the planet.

But soil erosion isn’t just a problem for food security — which is expected to become even more pressing as the world’s population booms and land available for food production wanes. Soil erosion is also tied to the climate, as the world’s soils represent a massive carbon storage system, containing three times the amount of carbon that is currently in the atmosphere.

“If the soil carbon reserve is not managed properly, it can easily overwhelm the atmosphere,” Rattan Lal, director of the Carbon Management and Sequestration Center at Ohio State University, told ThinkProgress in April.

The University of Sheffield report places most of the blame for soil erosion on what it calls unsustainable farming practices, which require large amounts of fertilizers and tilling to boost crop yields. Switching to a more sustainable model of intensive agriculture, the report urges, can help offset soil loss.

Right now, the report found that plowed fields lose soil to erosion at a rate 10 to 100 times greater than soil formation, meaning that the Earth is currently losing valuable land faster than it can be naturally replenished. Replenishing topsoil naturally is not a quick process — it takes about 500 years to replenish just 2.5 cm of topsoil. According to the World Wildlife Fund, about half of the world’s topsoil has been lost in the last century and a half.

“Soil is lost rapidly but replaced over millennia, and this represents one of the greatest global threats to agriculture,” University of Sheffield biology professor Duncan Cameron, co-author of the report, said in a press statement. “This is catastrophic when you think that it takes about 500 years to form 2.5 cm of topsoil under normal agricultural conditions.”

Over-plowing fields constantly disturbs top soil, exposing the microbes that live within it to oxygen and releasing its stored carbon. That, in turn, impacts soil’s ability to store more carbon. It also degrades the soil’s structural integrity, impeding its ability to absorb water and act as a buffer against floods, or store water for plants. Degraded soil can wash away more easily during extreme precipitation events, causing rivers and streams to become flooded with silt and sediment, which can impact ecosystems in the water.

Degraded soil is also less fertile than non-degraded soil in terms of agricultural productivity — a worrisome reality for a planet that is expected to need to increase its agricultural production 50 percent by 2050. According to the United Nations, 95 percent of our food comes from the soil, but about one-third of the world’s soils are currently degraded. For sub-Saharan Africa, that number jumps to about two-thirds, which the Montpellier Panel — an international group working to support national and regional agricultural development and food security priorities in sub-Saharan Africa — estimates costs the region about $68 billion per year in lost productivity. If topsoil loss is not slowed or reversed, the U.N. estimates that all of the world’s topsoil could be gone within 60 years.

In order to slow or reverse the trend of soil degradation, the University of Sheffield report suggests a few tweaks to the currently agricultural model. First, they suggest a more hands-on approach to soil management with cover crops and no-till soil, both of which can help boost soil health by keeping soil microbes from being exposed to oxygen and preserving a system of roots that keeps soil more tightly packed. The report also suggests weaning the world off of synthetic fertilizers and returning to the age-old but currently-underused tradition of applying night soil — also known as human sewage — to cropland, which the report argues can help restore nitrogen and phosphorus back to the soil.

As part of the U.N. climate talks, the French government launched a program aimed at studying the best methods for restoring soil health and aiding carbon sequestration. Dubbed “4 pour 1,000,” as a nod to the idea that a .4 percent increase in soil carbon annually would offset human emissions, the program is a partnership between the French government, agricultural development bodies like CGIAR, and several developing nations. The project hopes to sequester 25 megatons of carbon while boosting farming yields by 20 percent.

“The good thing is that no one disagrees that increasing soil carbon is good for agriculture, is good for the environment, good for food security,” CGIAR CEO Frank Rijsberman told ThinkProgress during the Paris conference. “If we can do it in a stable way, it captures carbon and reduces emissions. It can be a double or triple win.”

 

On Staying Sane In A Suicidal Culture

In Uncategorized on June 12, 2014 at 8:07 pm

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Oldspeak:The most radical thing any of us can do at this time is to be fully present to what is happening in the world… I look at the path we’re on, to the future, as having a ditch on either side, We have to hold onto each other, not to fall into the ditch on the right or left, which are, on one side panic and hysteria, and on the other side is paralysis and shutting down. You see this in the US in spades. There is more and more social hysteria, greatly aided by the corporate media and finger pointing, scapegoating, the panic. The mass shootings on the one hand, and on the other hand a death-like grip on closing down, keeping your eyes focused on a narrowed down life, to the pressures of the moment and what you need to do to put food on the table… those who are still on the path and not in one of the ditches are seeing with clarity that it is curtains for our way of life because the prices being paid, or extorted, from the planet are too high… The loss of certainty that there will be a future is, I believe, the pivotal psychological reality of our time.” -Joanna Macy

It is no measure of health to be well-adjusted to a profoundly sick society.”- Jiddu Krishnamurti

“Invaluable and sanity saving wisdom in this piece. I stay sane by meditating, chanting, practicing Yoga, eating lots of plants, earthing, communing with the natural world, practicing  mindfulness. Being fully aware of and radically accepting the Great Turning, Great Unraveling, and Great Dying we are all bearing witness to whether we choose to see it or not. Allowing and accepting myself for feeling the profound grief and despair for what is happening to our Great Mother and being with and nurturing those feelings not medicating or distracting them away. Being present, aware, kind, open-minded, smiling, laughing, practicing unattachment, understanding, compassionate, forgiving, unconditionally loving, freely giving, grateful, life-affirming open-hearted, and telling the truth (the most difficult of all). How do you stay sane while awash in this endless ocean of insanity that is the industrial growth society?” -OSJ

 

By Dahr Jamail @ Truthout:

It was February 2005, and after several months of front-line reporting from Iraq, I’d returned to the US a human time bomb of rage, my temper ticking shorter each day.

Walking through morgues in Baghdad left scenes in my mind I remember even now. I can still smell the decaying bodies as I type this, nearly a decade later. Watching young Iraqi children bleed to death on operating tables after they had been shot by US military snipers has left an equally deep and lasting imprint.

My rage towards those responsible in the Bush administration bled outwards to engulf all of those participating in the military and anyone who supported the ongoing atrocity that was the US occupation of Iraq. My solution was to fantasize about hanging all of the aforementioned from the nearest group of light poles.

Consumed by post-traumatic stress disorder, I was unable to go any deeper emotionally than my rage and numbness. I stood precariously atop my self-righteous anger about what I was writing, for it was the cork in the bottle of my bottomless grief from what I’d witnessed. To release that meant risking engulfment in black despair that would surely erupt if I were to step aside, so I thought.

My dear friend Anita Barrows, a poet and writer, translated Rilke poetry with a woman named Joanna Macy whom I’d met once before, briefly. Anita, who is also a psychologist, had taken one look at me and shortly thereafter let me know Joanna wanted to have tea with me.

Shortly thereafter, I made my way over to Joanna’s home in Berkeley, driving through the chilled, foggy morning, unaware of how much help I needed at the time. I remember seeing only fog, not the trees.

I knew Joanna was an eco-philosopher and a scholar of Buddhism, general systems theory and deep ecology. I knew she and her husband Fran had been anti-nuclear activists for longer than I’d been alive, and that she ran workshops for artists, writers and activists called the Work That Reconnects, of which Anita had spoken very highly.

Beyond that, I had no idea what I was about to get myself into.

Joanna invited me in, and we then went upstairs at her kitchen table while she prepared our tea.

After quietly pouring our mugs full, she looked me straight in the eyes and said, slowly, “You’ve seen so much.” My own grief beginning to be witnessed, tears welled in my eyes immediately, as they did in hers.

Thus began my learning about what those of us on the front lines of the atrocities being carried out against the planet, and those living amidst what she calls “the industrial growth society” must do, if we are to sustain ourselves, both within and without, as the future rushes towards us with ever increasing speed.

The Mortality of the Moment

“This is really happening. There’s nothing to stop it now.” These are the words of Thomas P. Wagner, who runs NASA’s programs on polar ice and helped oversee some of the research for a recent report that showed the ongoing massive collapse of the Western Antarctic ice sheet that will raise global sea levels by at least 10 feet.

News like this finds us daily now, as the fire hose of information about the destruction the industrial growth society has brought to the planet gushes. It is an overwhelming amount of information. Being a mountaineer, every time I learn of the collapse of yet another massive glacial system, or the baring of a magnificent peak that was once gleaming in ice and snow, it feels like a punch in my stomach. Like I’ve lost a close relative, or a good friend. Again.

Macy, during the interview I did with her for this article, warned of the consequences of not allowing ourselves to access the feelings elicited by our witnessing.

“Refusing to feel pain, and becoming incapable of feeling the pain, which is actually the root meaning of apathy, refusal to suffer, that makes us stupid, and half alive,” she said. “It causes us to become blind to see what is really out there. We have a sense of something being wrong, so we find another target and project our anxiety onto the nearest thing handy, whether it is Muslims, or gays, or Jews, or transsexuals, or on Edward Snowden, who is now being accused of being a Russian spy and behind the Ukraine conflict. See how stupid we can be?” She laughed.

After a pause, she added, “The closer we get to midnight, the more we lose intellectual capacity. So not feeling the pain is extremely costly.”

As the root teacher of the Work That Reconnects, Macy has created what has been referred to as a “ground-breaking theoretical framework for personal and social change,” as well as a powerful workshop methodology for its application, to which this writer can attest personally.

Six months after having tea with Macy, I found myself with her and a few dozen others in the redwoods of coastal California, where for 10 days we dove deeply into the violence that was happening to the planet, what it meant to humans and all other species, and how dire our situation really was. (Today, several years later, it is of course far, far worse.)

I allowed myself to plunge into my grief around all I’d witnessed in Iraq – watching school children being shot at by US soldiers, refugee tents filled with widows weeping for their disappeared husbands, myself being shot at by US troops, car bombs detonating near me and then witnessing the carnage on the streets in the aftermath. I began to weep and was unable to stop for two days.

During one of Macy’s discussions, she said, “The most radical thing any of us can do at this time is to be fully present to what is happening in the world.”

For me, the price of admission into that present was allowing my heart to break. But then I saw how despair transforms, in the face of overwhelming social and ecological crises, into clarity of vision, then into constructive, collaborative action.

Joanna Macy’s “Work that Reconnects” has been ongoing for decades, and has involved thousands of artists, writers and activists from around the world. (Photo: Dahr Jamail)

“It brings a new way of seeing the world, as our larger living body, freeing us from the assumptions and attitudes that now threaten the continuity of life on earth,” Macy said of this experience.

Her lifelong body of work encompasses the psychological and spiritual issues of living in the nuclear age and is grounded in a deepening of ecological awareness which has become all the more poignant as the inherently malefic industrial growth society of today’s corporate capitalism continues on its trajectory of annihilation.

“I look at the path we’re on, to the future, as having a ditch on either side,” she continued. “We have to hold onto each other, not to fall into the ditch on the right or left, which are, on one side panic and hysteria, and on the other side is paralysis and shutting down. You see this in the US in spades. There is more and more social hysteria, greatly aided by the corporate media and finger pointing, scapegoating, the panic. The mass shootings on the one hand, and on the other hand a death-like grip on closing down, keeping your eyes focused on a narrowed down life, to the pressures of the moment and what you need to do to put food on the table.”

Macy believes that those who “are still on the path and not in one of the ditches” are seeing with clarity that it is “curtains for our way of life” because the prices being paid, or extorted, from the planet are too high.

She sees all the people, particularly younger people, who are emerging to form a growing resistance movement against the tar sands and fracking as evidence of a “conscious acceptance of the mortality of the moment, that we have a narrowing window of time, and maybe we’re already into runaway climate change, but still we are doing what we can.”

From Personal Pathology to Non-Separateness

Macy’s own dark night of the soul occurred while she was involved in a lawsuit against a Virginia power company she was trying to stop from racking their nuclear fuel rods too close together. The company’s actions were illegal, in addition to the fact that such actions could very well have caused their nuclear power plant to go into criticality.

“My job was to gather data on health statistics,” she explained. “And even when there is no [nuclear] accident, the information I got was horrific in the extreme about how incidents of miscarriage and sterility and stillbirth and deformities rise the closer you get geographically to the nuclear installations.”

She was thrilled to have found the scientific proof, and truly believed, as do so many journalists who come across a big story, that when people knew the information they would wake up and, as Macy put it, “stop this dangerous folly.”

Hence, she saw firsthand that it appeared as though most people simply did not want to know the stark reality, even if it meant their willful ignorance was putting their and their families lives in grave danger.

“That was a turning point in my life, and that was the beginning of the Work That Reconnects,” she said.

She began experimenting in ways that people could deal with the truth of what was happening in the world, and found, instead, “It wasn’t that we didn’t care or didn’t know, but that we were afraid of getting forever stuck in despair, and immobilized.”

She told of the formation process of the work that now spans the world:

“What people ached to do was to tell the truth of their own experience. Tell what they know and feel and see what is happening to our world. And then they found the feelings they feared, the feelings didn’t last, and the feelings turned into relief and a sense of empowering solidarity with others, and they broke out of their self-imposed isolation into energizing collaboration.”

This message was and is, in fact, subversive to the message that pervades the dominant society because the message most people in the Western world are raised with is that the grief, outrage and profound sadness we feel for the world are reducible to a message that there is something wrong with us. Our genuine feelings and natural human responses are thus pathologized.

“Given the hyper-individualism of our culture, this phenomenon has resulted [in] building a nation of obedient people, isolated people,” Macy said. “And they turn their grief for the world against themselves, to try to fix themselves, to build an identity out of a consumer self.”

In one of her books, Macy addresses, precisely, how the corporate consumer culture we live in works to propagate the message that everything is fine: “Even if we have inklings of apocalypse, the American trance functions to discourage our feelings of despair and, if they persist, to reduce them to personal pathologies. Though we may respect our own cognitive reading of the signs, the spell we are under often leads us to imagine that it is we, not the society, who are going insane.”

Macy believes that “despair work” involves nothing more mysterious than telling the truth about what we see, know and feel is happening to our world, which are things that should be as simple as telling someone the time of day, “if it were not for all that isolates us from each other and befuddles us with self-doubt.”

“When corporate-controlled media keep the public in the dark, and power-holders manipulate events to create a climate of fear and obedience, truth-telling is like oxygen,” she has written.

In fact, she believes it is not in the self-perceived interest of multinational corporations, or the government and the media that serve them, “for us to stop and become aware of our profound anguish with the way things are.”

Macy went on to explain what her work really addresses, which is, in essence, the core of the human condition.

“We all ache to come home to a larger identity and belonging, and deep ecology as a movement has been very helpful in that regard, as has eco-psychology. But the practices in the Work That Reconnects fully validate what our true longing is. And it’s not to be numb and separate, but it’s to be together, even in pain. But then the pain gets transformed into passion for life and a bubbling up of compassion. Freeing yourself from that prison cell of the separate ego and the lonely cowboy ego.”

Macy believes in each of us is “a longing for coming home to the sacredness of our belonging to the living body of earth and the joy of serving that at every step.” (Photo: Dahr Jamail)

Macy does not believe that becoming engaged in work for the betterment of the planet involves arduous sacrifice, but rather to do what at our deepest level we crave most of all.

“It is a longing for coming home to the sacredness of our belonging to the living body of earth and the joy of serving that at every step,” she said. “I make it sound easy but we can’t do it alone. Just hearing the news of what is happening each day on the planet, I can’t handle all of it alone. I’m not supposed to. Even looking at it requires we reach out to each other and take each other’s arm and I can tell you how I feel, and you will listen. The very steps we need to take bring us the relief and reward of the whole point of it, which is our collective nature, our non-separateness, because this is the only thing that can save us.”

The Loss of Certainty

Macy has been active in several large social movements throughout her lifetime, but it was her involvement in the anti-nuclear movement of the 1970s that acquainted her with the degree of danger, as she described it, “that truly seemed suicidal for our culture, and ecocidal for our planet.”

Watching the generation of radioactive materials at great speed and volume, and the growing production of nuclear energy and weapons “turned my mind inside out,” she explained, because she saw “that we were threatening the very basis of complex life forms” by “generating materials that will literally last forever, without realizing that disease and genetic mutation will inevitably follow.”

From that time on, she has felt we are all living on borrowed time, and that the present is now simultaneously “a scary moment and an absolutely necessary moment for us to wake up to certain realities.”

By certain realities she does not mean only the colossal, mindless damage humans are causing, “but to certain realities that are the same as the spiritual truths of the great religions and the indigenous traditions . . . that our earth is alive. It is a sacred being of which we are a living part. That we belong to the earth, and to each other, and once we get that, everybody is capable of knowing that because it is our true nature, then we can walk away from our stupidity.”

Nevertheless, she continues to believe it is going to take something earthshaking to liberate us in the Western world from our consumer culture and our “obedience to government industry and media, and especially to the power of money, which has tightened the corporate grip on the government, military and media.”

Macy believes that the ongoing crisis of anthropogenic climate disruption (ACD), which is intensifying daily, now provides the possibility to snap out of our cultural amnesia, and what she describes as “the delusion that we’re somehow separate from our planet that we can pollute and mine and destroy and contaminate. When we make that mental leap, which isn’t very big, there is a whole shudder of glorious coming to of the psyche and the relationships upon which our culture is built.”

Macy holds great concern and sadness about what her grandchildren, who are in their early teens, will face in the coming years as ACD progresses.

“Of course the sadness that I haven’t been able stop it, is beyond words,” she explained, beginning to weep. “It’s a sadness that has to go unspoken in a way, because right at the moment I’m working on a chapter in a book about working with youth and children, and how to talk to young people about this. But it’s the biggest challenge. And they are kept too busy, so glued to their electronic appliances, the whole culture is . . . you can’t live in this culture without being semi-hypnotized.”

Our situation so often feels hopeless. So much has spun out of control, and pathology surrounds us. At least one in five Americans are taking psychiatric medications, and the number of children taking adult psychiatric drugs is soaring.

From the perspective of Macy’s teachings, it seems hard to argue that this isn’t, at least in part, active denial of what is happening to the world and how challenging it is for both adults and children to deal with it emotionally, spiritually and psychologically.

These disturbing trends, which are increasing, are something she is very mindful of. As she wrote in World as Lover, World as Self, “The loss of certainty that there will be a future is, I believe, the pivotal psychological reality of our time.”

The Razor’s Edge

Macy, who is also an author of 12 books, is well known for having coined “The Great Unraveling,” which references the collapsing of systems (both natural and human-made) under the weight of the failing industrial growth society that is literally consuming the planet. She is even better known for “The Great Turning,” which she believes is what is happening simultaneous to the Great Unraveling.

“The Great Turning is a name for the essential adventure of our time,” Macy said. “The shift from the industrial growth society to a life-sustaining civilization. The ecological and social crises we face are inflamed by an economic system dependent on accelerating growth. This self-destructing political economy sets its goals and measures its performance in terms of ever-increasing corporate profits. In other words by how fast materials can be extracted from earth and turned into consumer products, weapons and waste.”

“All you can know is you’re allegiance to life and your intention to serve it in this moment that we are given.” (Photo: Global Oneness Project)

She believes that a revolution is already well underway because people are realizing that our needs can be met without destroying the world.

“We have the technical knowledge, the communication tools and material resources to grow enough food, ensure clean air and water and meet rational energy needs,” she explained. “Future generations, if there is a livable world for them, will look back at the epochal transition we are making to a life-sustaining society.”

As in Buddhism, which urges practitioners to follow the “middle path” which Macy alluded to earlier, her Work That Reconnects calls on people to live with full awareness of both the Great Unraveling and Great Turning.

“Not closing our eyes but seeing clearly as we can the unraveling of the ecological and biological and cultural systems of our planet and of our minds,” she said. “The growing prospect of losing all complex life forms, and at the same time seeing the Great Turning to a life-sustaining society and taking part in it.”

Never before in history has humankind found itself amidst such a convergence of crises: runaway ACD, the global economy in chronic crisis, deepening militarism and surveillance, and a growing lack of food and water as the global population continues to explode.

While a great percentage of the population remains unaware that upward of 200 species are being made extinct each day, even greater numbers of people are ignorant to the very real possibility that humans may well be included in that number some day, whether it be from global thermonuclear war or runaway ACD.

Hence, Macy believes nothing short of a radical shift in consciousness is mandatory.

“What I’m witnessing is that this uncertainty is a great liberating gift to the psyche and the spirit,” she said. “It’s walking the razor’s edge of the sacred moment where you don’t know, you can’t count on, and comfort yourself with any sure hope. All you can know is your allegiance to life and your intention to serve it in this moment that we are given. In that sense, this radical uncertainty liberates your creativity and courage.”

Given that the planet has never been in such a state of chronic crisis, nor that humans have so starkly faced our own extinction, each of us must today find a way to cope, continue to function, and are called to evolve our ways of thinking and being.

Carl Jung warned that if humans didn’t evolve into a new planetary consciousness, we would, as a species, go extinct.

My experience showed me that if I had not evolved beyond my own war trauma, I, too, could well have become a statistic of some negative type. If for me it was indeed evolve or die, how can it not be thus as a species when we fathom the true gravity of crisis we call modern life?

About Joanna Macy

Eco-philosopher Joanna Macy, PhD, is a scholar of Buddhism, general systems theory and deep ecology. A respected voice in the movements for peace, justice and ecology, she interweaves her scholarship with five decades of activism. As the root teacher of the Work That Reconnects, she has created a groundbreaking theoretical framework for personal and social change, as well as a powerful workshop methodology for its application.

Her wide-ranging work addresses psychological and spiritual issues of the nuclear age, the cultivation of ecological awareness, and the fruitful resonance between Buddhist thought and contemporary science. The many dimensions of this work are explored in her books Despair and Personal Power in the Nuclear Age (New Society Publishers, 1983); Dharma and Development (Kumarian Press, 198); Thinking Like a Mountain (with John Seed, Pat Fleming, and Arne Naess; New Society Publishers, 1988; New Society/ New Catalyst, 2007); Mutual Causality in Buddhism and General Systems Theory (SUNY Press, 1991); Rilke’s Book of Hours (1996, 2005) and In Praise of Mortality (2004) (with Anita Barrows, Riverhead); Coming Back to Life: Practices to Reconnect Our Lives, Our World (with Molly Young Brown, New Society Publishers, 1998); Joanna’s memoir entitled Widening Circles (New Society, 2000); World as Lover, World as Self (Parallax Press, 2007), A Year With Rilke, (with Anita Barrows, Harper One, 2009); and Pass It On: Five Stories That Can Change the World (with Norbert Gahbler, Parallax Press, 2010).

Many thousands of people around the world have participated in Joanna’s workshops and trainings. Her group methods, known as the Work That Reconnects, have been adopted and adapted yet more widely in classrooms, churches and grassroots organizing. Her work helps people transform despair and apathy, in the face of overwhelming social and ecological crises, into constructive, collaborative action. It brings a new way of seeing the world, as our larger living body, freeing us from the assumptions and attitudes that now threaten the continuity of life on earth. Joanna travels widely giving lectures, workshops, and trainings in the Americas, Europe, Asia and Australia. She lives in Berkeley, California, near her children and grandchildren.

 

 

Mad Hominem: Why Hatred Of The Human Species Is Not Helpful

In Uncategorized on April 17, 2014 at 12:52 am

Oldspeak: “What then is the appropriate response to our abuse and neglect of the earth community? I believe that it should be one of remorse and accountability, but also of grieving our behavior and making restitution to the best of our ability in present time. When we do this, we end the wall of separation between ourselves and all other beings. And here’s the gut-wrenching part: We are deeply humbled and perhaps ashamed that on some level, we are as guilty as the rhino poacher or the seal-murderer….If our days on earth are as drastically numbered as they appear to be, if we have entered a hospice condition, then how do we wish to live? What does it do to us to despise other humans? What does it do to us to open our hearts to them?…. When we vilify other humans, we obviously separate ourselves from them, and we, among other things, perpetuate the Cartesian dualism of “myself and the other.” In so doing, we increase the likelihood of becoming violent dominators. We never have to like poachers and polluters, we may never break bread with a Monsanto chemist or hold hands and dance around the world with Jamie Dimon, but hospice is not the time for hating other humans. Hospice is a time for recognizing the tragedy of the human condition and the horrors of human behavior, as well as committing to the most serious and thorough review of our own lives as humanly possible. Hospice is a time for compassion—for ourselves and all beings on earth. Collective salvation may never come, but if any salvation is to come, it will only come, as Charles Eisenstein says, “…when we face up to the ugliness of our own past and feel the mirror image of the pain of every slave lashed, every many lynched, every child humiliated. One way or another, we must weep for all of this.” And yes, we must weep for the more-than-human world victimized by our madness.” -Carolyn Baker

“We live in a contrived reality that is built on and fueled by separation. Separation from the ecology, other humans… We’re encouraged to view the world through a prism of dualism and focus on the faults of the “other”. We’re taught to make ourselves feel good or bad based on our relentless comparisons with others. Our ego-based contrived “reality” enables a whole spectrum of madness we inflict on ourselves and by extension the ecology. This madness is destroying us and all life. We must accept this actual reality and choose replace our hatred, violence, competition, greed and selfishness with unconditional love, compassion and free giving. We must allow ourselves to feel the completely valid and authentic feelings of depression, of sadness, of remorse, of our part in the destruction of our ecology. it’s time to accept that we are one with all things, the “good”, the “bad” and the “ugly”, realize that those words are just that, words, and are wholly based on our perception and subjective experience. Recognize “The mystery of life isn’t a problem to solve, but a reality to experience.” Continued focus on separation, will only serve to speed up our death march to extinction. Take the time you have left in this realm to be more human. To be humbly and fearlessly with your present experience. To expand your awareness of the wondrous beauty, divinity and love that surrounds and is within. Realize that the universe is looking at itself through you.  You’ll be happy you did. ” -OSJ

By Carolyn Baker @ Speaking Truth To Power:

Eventually we will abandon our bunker mentality and understand that the only security comes through giving, opening, and being at the center of a flux of relationships, not taking more and more for self; security comes not from independence but from interdependence.

~Charles Eisenstein, Ascent of Humanity~

In the first episode of my current five-part webinar, my guest Andrew Harvey and I were emphasizing the importance of adopting an attitude of service and giving in this era of collapse and possible near-term extinction when at one point I received a question from a student which asked something like, “You mean, love humans? The scum that is destroying the planet?” (My paraphrase) At the time I gave a short response to the question, but it set me thinking about the necessity of a longer and more detailed response, and for that, I am profoundly grateful to the student. This article is my attempt to articulate why an attitude of service and giving in relation to humans is as urgent as serving and supporting other species and why contempt for humanity is not helpful, but perhaps even ironically, anthropocentric.

Ah yes, that dreaded word anthropocentric which is essentially an assumption that the human species is the center of the universe and holds more significance than other species or living beings in the cosmos. Once we fully understand what humans have done to this planet, once we grasp the ghastly, breath-taking, mind-boggling pillage, plunder, and ecocide that homo sapiens have perpetrated on the earth, we are hard-pressed not to despise them. I know this one well. I admit it. I’m extremely selective in the company I keep with humans, but I have many fewer barriers in the company of animals. When I can afford to make financial contributions, I am far more likely to give to organizations that protect or rescue animals than I am to give to causes that benefit humans.

Self-Flagellation Profiteth Nothing

Yet I have come to understand that while I honor my comfort with and magnanimity toward other species, it is important that I do not revile humans. In the first place, to vilify other humans is to vilify myself. When I do this, I am doing something that probably no other species is capable of doing. A hyena may be angry with another hyena for being territorial or stealing its food, but it is not likely to hate another hyena for being a hyena or even for being un-hyena-like. As friendly as a lion may become with a lamb, each knows instinctually what it is and that it will never be another species. When I despise other humans, and therefore myself, I unintentionally remove myself from the circle of terrestrial beings and unconsciously deem myself unworthy of walking and breathing on the earth. Rather than cultivating appropriate humility in the presence of other living beings with whom I share the planet, I declare myself not an equal, but less than other species. Vilifying myself and quasi-deifying another species serves neither the other being nor myself. In fact, it demeans my own animal nature, and regardless of how much I sing the praises of the animal kingdom, to deem myself less than the animal is to deny my kinship with it.

Moreover, when any human recognizes his or her part in harming another being, human or otherwise, they have two options. One may choose to vilify oneself or one may choose to take conscious, intentional responsibility for one’s error. This is where the rubber meets the road, and this is also where things get really uncomfortable. Taking responsibility for our transgressions against the earth community means that first, we acknowledge that we are part of a species that is murdering the planet. Perhaps we are not at the moment poaching rhinos or bashing out the brains of seals on behalf of the fur industry, but no matter how pristine our lifestyle may be at the moment, we have in the past polluted, littered, contributed to overpopulation by bringing children into the world, consumed far too much energy, wasted too much food, and not have come close to replacing what we have taken from Gaia.

What then is the appropriate response to our abuse and neglect of the earth community? I believe that it should be one of remorse and accountability, but also of grieving our behavior and making restitution to the best of our ability in present time. When we do this, we end the wall of separation between ourselves and all other beings. And here’s the gut-wrenching part: We are deeply humbled and perhaps ashamed that on some level, we are as guilty as the rhino poacher or the seal-murderer.

In fact, if we are impeccably honest with ourselves, we will be forced to acknowledge that there is a Dick Cheney and a pair of Koch brothers within us. This is called the human shadow, and it’s the curse/blessing of being human. The shadow is the part of us that we say is “not me.” The human ego says, “Oh I would never be a trophy hunter or work for the fracking industry.” Yet the unconscious mind knows otherwise. It knows that despite the cacophony of our arguments to the contrary, any one of us could be the poacher, the fracker, the drone operator, or the NSA snoop. When we are forced to face this reality, we are also humbled by the territory of the human condition in which we abide. As long as we project the image of “human scum” on our fellow homo sapiens, we get to feel better about ourselves because we don’t have to confront the shadow.  A moment ago I said that the shadow is a curse/blessing. The curse is very clear, but what is the blessing?

For me, the blessing is that when I confront the shadow, I am humbled into both grief and gratitude. I mourn deeply for my transgressions against the earth community, and I also grieve for the omnicidal acts of other humans (and my own in the past) which, if I am honest with myself, is the emotion that I am warding off when I vilify them. What is more, when I can own my part in the omnicide, I have the capacity to arrive at more gratitude for the earth community than my hatred of other humans could have ever wrought. I committed my transgressions against the earth community out of ignorance and misdirection by my culture and family and was never taught how precious, how exquisite, how breath-taking, how unequivocally amazing Gaia is. When I confront my shadow and mourn for the ways I have harmed the earth community (which is an act of self-forgiveness), I can savor it more incisively and more passionately, and this is what I want to experience more than anything as extinction intensifies.

This is not about letting oneself off the hook for anything. As Charles Eisenstein writes, “Does this mean that I can excuse myself from all the hurt I’ve caused in my life thinking, ‘Well, my wound drove me to it, and I needed to do that to recover’? No. The healing comes only through the realization ‘My God, what have I done?’ It is the remorse that is healing.”

How Do You Want To Live During Your Stay In Hospice?

If our days on earth are as drastically numbered as they appear to be, if we have entered a hospice condition, then how do we wish to live? What does it do to us to despise other humans? What does it do to us to open our hearts to them?

When we vilify other humans, we obviously separate ourselves from them, and we, among other things, perpetuate the Cartesian dualism of “myself and the other.” In so doing, we increase the likelihood of becoming violent dominators. We never have to like poachers and polluters, we may never break bread with a Monsanto chemist or hold hands and dance around the world with Jamie Dimon, but hospice is not the time for hating other humans. Hospice is a time for recognizing the tragedy of the human condition and the horrors of human behavior, as well as committing to the most serious and thorough review of our own lives as humanly possible. Hospice is a time for compassion—for ourselves and all beings on earth. Collective salvation may never come, but if any salvation is to come, it will only come, as Charles Eisenstein says, “…when we face up to the ugliness of our own past and feel the mirror image of the pain of every slave lashed, every many lynched, every child humiliated. One way or another, we must weep for all of this.” And yes, we must weep for the more-than-human world victimized by our madness.

In fact, unless we weep repeatedly, we can never know kindness toward anything as Naomi Shihab Nye proclaims in her classic, poignant poem, “Kindness”:

Before you know what kindness really is
you must lose things, feel the future dissolve in a moment like salt in a weakened broth. What you held in your hand, what you counted and carefully saved, all this must go so you know how desolate the landscape can be between the regions of kindness. How you ride and ride thinking the bus will never stop, the passengers eating maize and chicken will stare out the window forever.

Before you learn the tender gravity of kindness,
you must travel where the Indian in a white poncho lies dead by the side of the road. You must see how this could be you, how he too was someone who journeyed through the night with plans and the simple breath that kept him alive.

Before you know kindness as the deepest thing inside,
you must know sorrow as the other deepest thing. You must wake up with sorrow. You must speak to it till your voice catches the thread of all sorrows and you see the size of the cloth.

Then it is only kindness that makes sense anymore,
only kindness that ties your shoes and sends you out into the day to mail letters and purchase bread, only kindness that raises its head from the crowd of the world to say It is I you have been looking for, and then goes with you everywhere like a shadow or a friend.

In some sense it is much easier to be kind to other species because they are the innocent ones. They have not left the planet in shambles. It is much more challenging to be kind to humans—the perpetrators, the plunderers we may despise but which some part of us has the capacity to become.

The human species is far more connected than it is divided. I speak not in platitudes but rather in terms of the hard science of quantum physics, and I heartily recommend Paul Levy’s recent article “Quantum Physics: The Physics Of Dreaming, Part 1.” John Archibald Wheeler, theoretical physicist and colleague of Albert Einstein and Niels Bohr stated that, “Nothing is more important about quantum physics than this: it has destroyed the concept of the world as ‘sitting out there’.” In fact, there is no “you” and “me.” Yes, you have a body separate from mine, and you live in another place on the planet, but we are interdependently connected.

Hospice can be nothing more than a waiting area on the way to extinction, or it can provide a deeper level of connection with all living beings than we have ever experienced, but in order for that to happen, our focus must be service and contribution. The question of the day and every day should be: How can I serve? What can I offer all other species and my own that will make their transition easier? Where can I offer kindness and compassion? This perspective requires an open heart, and while opening the heart always risks being rejected or misperceived, it also guarantees that at some point, one’s own heart will be met by another, and just one moment of profound connection with another heart, whether human or animal, could make life worth living and death worth dying.

So as my student asked: Are we to love and care for humans who have destroyed the planet? I answer with an unequivocal yes. If we accomplish nothing else in hospice, may it be that we fall back in love with the earth community, and yes, that earth community includes humans. “Our relationships—with other people and all life,” writes Eisenstein, “define who we are, and by impoverishing these relationships, we diminish ourselves. We are our relationships.”

 

 

“We’re already there… You can actually see this happening…It’s not something a long way into the future. It is a very big problem.” : The Oceans Extinction Event Appears To Be Underway

In Uncategorized on February 18, 2014 at 7:26 pm
https://i1.wp.com/www.cejournal.net/wp-content/uploads/2010/04/ocean-acidification.jpg

Much of the carbon dioxide we spew into the atmosphere dissolves in the oceans, where it causes the water to become increasingly acidic and therefore corrosive to the materials that form coral reefs. In the images above (based on observations and computer simulations), warmer colors indicate less corrosive conditions, whereas cooler colors show increasingly corrosive conditions. Ocean water in the 1700′s (left) was much less corrosive than what is projected for the year 2100. This is one way that we humans have been leaving a geological mark. (Source: NOAA Science on a Sphere)

Oldspeak: “As far as science is concerned, the rate of change of pH in the ocean is “off the charts.” Therefore, and as a result, nobody knows how this will play out because there is no known example in geologic history of such a rapid change in pH. This begs the biggest question of modern times, which is: Will ocean acidification cause an extinction event this century, within current lifetimes?…

….Today’s human-induced acidification is a unique event in the geological history of our planet due to its rapid rate of change. An analysis of ocean acidification over the last 300 million years highlights the unprecedented rate of change of the current acidification. The most comparable event 55 million years ago was linked to mass extinctions… At that time, though the rate of change of ocean pH was rapid, it may have been 10 times slower than current change.” (IGBP, IOC, SCOR [2013], Ocean Acidification Summary for Policymakers – Third Symposium on the Ocean in a High- CO2 World, International Geosphere-Biosphere Programme, Stockholm, Sweden, 2013.)

Fifty-five million years ago, during a dark period of time known as the Paleocene-Eocene Thermal Maximum (PETM), huge quantities of CO2 were somehow released into the atmosphere, nobody knows from where or how, but temperatures around the world soared by 10 degrees F, and the ocean depths became so corrosive that sea shells simply dissolved rather than pile up on the ocean floor…

“Most, if not all, of the five global mass extinctions in Earth’s history carry the fingerprints of the main symptoms of… global warming, ocean acidification and anoxia or lack of oxygen. It is these three factors — the ‘deadly trio’ — which are present in the ocean today. In fact, (the situation) is unprecedented in the Earth’s history because of the high rate and speed of change.” (Rogers, A.D., Laffoley, D. d’A. 2011. International Earth System Expert Workshop on Ocean Stresses and Impacts, Summary Report, IPSO Oxford, 2011.)  -Robert Hunziker

You know, everything has changed because we have a population of seven billion people on the planet right now, and the oceans are dying. The oceans have been so severely diminished that there’s a good chance we could kill them. And if the oceans die, we die. In light of that prospect I find it very difficult to be sympathetic to any cultural needs in order to destroy endangered species. Yeah, sure, it isn’t the Inuit’s fault that the whales have been diminished, but they can finish the job. When you get right down to it, it’s all about human beings. I don’t divide them into groups – the human species has been an extremely destructive species and has the potential to destroy the life support system for humanity. So this traditional stuff really gets to me – anything that involves killing an endangered species or destroying a habitat, if that involves tradition, I say ecology comes before tradition.  I’d rather be ecologically correct than politically correct.” –Captain Paul Watson

By Robert Hunziker @ Dissident Voice:

Something is out of kilter in the ocean.

The problem is found throughout the marine food chain from the base, plankton (showing early signs of reproductive and maturation complications) to the largest fish species in the water, the whale shark (on the endangered species list.)

The ocean is not functioning properly. It’s a festering problem that will not go away. It’s called acidification, and as long as fossil fuels predominate, it will methodically, and assuredly, over time, kill the ocean.

Scientists already have evidence of trouble in the sea water.

The use of fossil fuel, in large measure, is the primary pathway behind this impending extinction event. Excessive quantities of CO2, of which the ocean absorbs 30% of CO2 emitted into the atmosphere, are changing the ocean’s chemistry, called acidification, which eventually has the potential to kill most, but not all, ocean life forms.

This problem is unquestionably serious, and here’s why: The rate of change of ocean pH (measure of acidity) is 10 times faster than 55 million years ago. That period of geologic history was directly linked to a mass extinction event as levels of CO2 mysteriously went off the charts.

Ten times larger is big, very big, when a measurement of 0.1 in change of pH is consistent with significant change!

According to C.L. Dybas, On a Collision Course: Oceans Plankton and Climate Change, BioScience, 2006: “This acidification is occurring at a rate [10-to-100] times faster [depending upon the area] than ever recorded.”

In other words, as far as science is concerned, the rate of change of pH in the ocean is “off the charts.” Therefore, and as a result, nobody knows how this will play out because there is no known example in geologic history of such a rapid change in pH. This begs the biggest question of modern times, which is: Will ocean acidification cause an extinction event this century, within current lifetimes?

The Extinction Event Already Appears to be Underway

According to the State of the Ocean Report, d/d October 3, 2013, International Programme on the State of the Ocean (IPSO):  “This [acidification] of the ocean is unprecedented in the Earth’s known history. We are entering an unknown territory of marine ecosystem change… The next mass extinction may have already begun.”

According to Jane Lubchenco, PhD, who is the former director (2009-13) of the US National Oceanic and Atmospheric Administration, the effects of acidification are already present in some oyster fisheries, like the West Coast of the U.S.  According to Lubchenco: “You can actually see this happening… It’s not something a long way into the future. It is a very big problem.” ( Fiona Harvey, Ocean Acidification due to Carbon Emissions is at Highest for 300M Years, The Guardian, October 2, 2013.)

And, according to Richard Feely, PhD, (Dept. Of Oceanography, University of Washington) and Christopher Sabine, PhD, (Senior Fellow, University of Washington, Joint Institute for the Study of the Atmosphere and Ocean): “If the current carbon dioxide emission trends continue… the ocean will continue to undergo acidification, to an extent and at rates that have not occurred for tens of millions of years… nearly all marine life forms that build calcium carbonate shells and skeletons studied by scientists thus far have shown deterioration due to increasing carbon dioxide levels in seawater.” (Dr. Richard Feely and Dr. Christopher Sabine, Oceanographers, Carbon Dioxide and Our Ocean Legacy, Pacific Marine Environmental Laboratory of the National Oceanic and Atmospheric Administration, April 2006.)

And, according to Alex Rogers, PhD, Scientific Director of the International Programme on the State of the Ocean, OneWorld (UK) Video, Aug.  2011: “I think if we continue on the current trajectory, we are looking at a mass extinction of marine species even if only coral reef systems go down, which it looks like they will certainly by the end of the century.”

“Today’s human-induced acidification is a unique event in the geological history of our planet due to its rapid rate of change. An analysis of ocean acidification over the last 300 million years highlights the unprecedented rate of change of the current acidification. The most comparable event 55 million years ago was linked to mass extinctions… At that time, though the rate of change of ocean pH was rapid, it may have been 10 times slower than current change.” (IGBP, IOC, SCOR [2013], Ocean Acidification Summary for Policymakers – Third Symposium on the Ocean in a High- CO2 World, International Geosphere-Biosphere Programme, Stockholm, Sweden, 2013.)

Fifty-five million years ago, during a dark period of time known as the Paleocene-Eocene Thermal Maximum (PETM), huge quantities of CO2 were somehow released into the atmosphere, nobody knows from where or how, but temperatures around the world soared by 10 degrees F, and the ocean depths became so corrosive that sea shells simply dissolved rather than pile up on the ocean floor.

“Most, if not all, of the five global mass extinctions in Earth’s history carry the fingerprints of the main symptoms of… global warming, ocean acidification and anoxia or lack of oxygen. It is these three factors — the ‘deadly trio’ — which are present in the ocean today. In fact, (the situation) is unprecedented in the Earth’s history because of the high rate and speed of change.” (Rogers, A.D., Laffoley, D. d’A. 2011. International Earth System Expert Workshop on Ocean Stresses and Impacts, Summary Report, IPSO Oxford, 2011.)

Zooming in on the Future, circa 2050 – Location: Castello Aragonese

Scientists have discovered a real life Petri dish of seawater conditions similar to what will occur by the year 2050, assuming humans continue to emit CO2 at current rates.

This real life Petri dish is located in the Tyrrhenian Sea at Castello Aragonese, which is a tiny island that rises straight up out of the sea like a tower. The island is located 17 miles west of Naples. Tourists like to visit Aragonese Castle (est. 474 BC) on the island to see the display of medieval torture devices.

But, the real action is offshore, under the water, where Castello Aragonese holds a very special secret, which is an underwater display that gives scientists a window 50 years into the future.  Here’s the scoop: A quirk of geology is at work whereby volcanic vents on the sea floor surrounding the island are emitting (bubbling) large quantities of CO2. In turn, this replicates the level of CO2 scientists expect the ocean to absorb over the course of the next 50 years.

“When you get to the extremely high CO2 almost nothing can tolerate that,” according to Jason-Hall Spencer, PhD, professor of marine biology, School of Marine Science and Engineering, Plymouth University (UK), who studies the seawater around Castello Aragonese.  (Elizabeth Kolbert, The Acid Sea, National Geographic, April, 2011.)

The adverse effects of excessive CO2 are found everywhere in the immediate surroundings of the tiny island. For example, barnacles, which are one of the toughest of all sea life, are missing around the base of the island where sea water measurements show the heaviest concentration of CO2. And, within the water, limpets, which wander into the area seeking food, show severe shell dissolution. As a result, their shells are almost completely transparent. Also, the underwater sea grass is a vivid green, which is abnormal because tiny organisms usually coat the blades of sea grass and dull the color, but no such organisms exists. Additionally, sea urchins, which are commonplace further away from the vents, are nowhere to be seen around the island.

The only life forms found around Castello Aragonese are jellyfish, sea grass, and algae; whereas an abundance of underwater sea life is found in the more distant surrounding waters. Thus, the Castello Aragonese Petri dish is essentially a dead sea except for weeds.

This explains why Jane Lubchenco, former head of the National Oceanic and Atmospheric Administration, refers to ocean acidification as global warming’s “equally evil twin.”

To that end, a slow motion death march is consuming life in the ocean in real time, and we humans are witnesses to this extinction event.

What to do?

The logic is quite simple. If fossil fuels cause extinction events, stop using fossil fuels.

Postscript: Alex Rogers, Scientific Director of IPSO and professor of Conservation Biology at the Department of Zoology, University of Oxford (Fellow of Somerville College): “Climate Change affects are going to be extremely serious, and it’s interesting when you think many people who talk about this in terms of what will happen in the future… our children will see the effects of this. Well, actually we’re seeing very severe impacts from climate change already… We’re already there.” (Source: State of the Ocean.org, Video Interview, Dr. Alex Rogers).

Robert Hunziker (MA in economic history at DePaul University, Chicago) is a former hedge fund manager and now a professional independent negotiator for worldwide commodity actual transactions and a freelance writer for progressive publications as well as business journals. He can be contacted at: rlhunziker@gmail.com. Read other articles by Robert.

The Gravitational Pull Of Planet Carbon: 3 Signs Of Retreat In The Global War On Climate Change

In Uncategorized on February 18, 2014 at 6:05 pm

(Photo<a href="http://www.shutterstock.com/pic-7831615/stock-photo-global-warming.html?src=6I-ZN9Z-fBxQ2P_Qkq35FA-3-95" target="_blank"> via Shutterstock</a>)

Oldspeak: “three recent encounters in the historic struggle to avert the most destructive effects of climate change tell us a great deal about the nature and terrain of the battlefield.  Climate change is not the product of unfortunate meteorological phenomena; it is the result of burning massive quantities of carbon-based fuels and spewing the resulting gaseous wastes into the atmosphere.  As long as governments, corporations, and consumers prefer carbon as an energy source, the war on climate change will be lost and the outcome of that will, in turn, be calamitous-Michael Klare

” The author was spot on in his assessment of what is the above quote. He lost me when he started talking about market-based “solutions” to anthropogenic climate change, like “carbon tax”, “cap-and-trade” and “carbon pricing”. There are no market based or any other kind of solutions at this point.  The damage has been done and it cannot be undone by human activities.  There is no battlefield. The war is over and life lost. Unknown numbers of species are going extinct, en masse, daily. We are bearing witness to Earth’s 6th mass extinction event. Averting the most destructive  effects of global warming and climate change is not possible.  Even if the entire human race stopped burning fossil fuels today, we’d still be totally fucked, as there is a 40 year lag in the effects to be seen from our past emissions. As long as we believe our economic and political systems are superior to global ecological systems, we are doomed, in frighteningly short order, shorter every day. All that’s left to do is prepare; spiritually, physically and practically for the inhuman scale madness to come. ” -OSJ

“We now have an answer to why global temperatures have risen less quickly in recent years than predicted in climate change models. (It’s necessary to add immediately that the issue is only the rate of that rise, since the 10 hottest years on record have all occurred since 1998.)  Thanks to years of especially strong Pacific trade winds, according to a new study in the journal Nature Climate Change, much of the extra heat generated by global warming is being buried deep in ocean waters.  Though no one knows for sure, the increase in the power of those winds may itself have been set off by the warming of the Indian Ocean.  In other words, the full effects of the heating of the planet have been postponed, but are still building (and may also be affecting ocean ecology in unpredictable ways).  As Matthew England, the lead scientist in the study, points out, “Even if the [Pacific trade] winds accelerate… sooner or later the impact of greenhouse gases will overwhelm the effect.  And if the winds relax, the heat will come out quickly. As we go through the twenty-first century, we are less and less likely to have a cooler decade. Greenhouse gases will certainly win out in the end.”

Despite the slower rate of temperature rise, the effects of the global heating process are quite noticeable.  Yes, if you’re living somewhere in much of the lower forty-eight, you now know the phrase “polar vortex” the same way you do “Mom” and “apple pie,” and like me, you’re shivering every morning the moment you step outside, or sometimes even in your own house.  That southern shift in the vortex may itself be an artifact of changing global weather patterns caused at least in part by climate change.

In the meantime, in the far north, temperatures have been abnormally high in both Alaska and Greenland; Oslo had a Christmas to remember, and forest fires raged in the Norwegian Arctic this winter.  Then, of course, there is the devastating, worsening drought in California (and elsewhere in the West) now in its third year, and by some accounts the worst in half a millennium, which is bound to drive up global food prices.  There are the above-the-norm temperatures in Sochi that are creating problems keeping carefully stored snow on the ground for Olympic skiers and snowboarders.  And for good measure, toss in storm-battered Great Britain’s wettest December and January in more than a century.  Meanwhile, in the southern hemisphere, there’s heat to spare.  There was the devastating January heat wave in Australia, while in parts of Brazil experiencing the worst drought in half-a-century there has never been a hotter month on record than that same month.  If the rains don’t come relatively soon, the city of São Paulo is in danger of running out of water.

It’s clear enough that, with the effects of climate change only beginning to take hold, the planet is already in a state of weather disarray.  Yet, as TomDispatch regular Michael Klare points out today, the forces arrayed against dealing with climate change couldn’t be more powerful.  Given that we’ve built our global civilization on the continuing hit of energy that fossil fuels provide and given the interests arrayed around exploiting that hit, the gravitational pull of what Klare calls “Planet Carbon” is staggering.

Recently, I came across the following passage in Time of Illusion, Jonathan Schell’s 1976 classic about Nixon administration malfeasance.  Schell wrote it with the nuclear issue in mind, but today it has an eerie resonance when it comes to climate change: “In the United States, unprecedented wealth and ease came to coexist with unprecedented danger, and a sumptuous feast of consumable goods was spread out in the shadow of universal death.  Americans began to live as though on a luxuriously appointed death row, where one was free to enjoy every comfort but was uncertain from moment to moment when or if the death sentence might be carried out. The abundance was very much in the forefront of people’s attention, however, and the uncertainty very much in the background; and in the government as well as in the country at large the measureless questions posed by the new weapons were evaded.” Tom

By Michael Klare @ TomDispatch:

Listening to President Obama’s State of the Union address, it would have been easy to conclude that we were slowly but surely gaining in the war on climate change.  “Our energy policy is creating jobs and leading to a cleaner, safer planet,” the president said.  “Over the past eight years, the United States has reduced our total carbon pollution more than any other nation on Earth.”  Indeed, it’s true that in recent years, largely thanks to the dampening effects of the Great Recession, U.S. carbon emissions were in decline (though they grew by 2% in 2013).  Still, whatever the president may claim, we’re not heading toward a “cleaner, safer planet.”  If anything, we’re heading toward a dirtier, more dangerous world.

A series of recent developments highlight the way we are losing ground in the epic struggle to slow global warming.  This has not been for lack of effort.  Around the world, dedicated organizations, communities, and citizens have been working day by day to reduce greenhouse gas emissions and promote the use of renewable sources of energy.  The struggle to prevent construction of the Keystone XL tar-sands pipeline is a case in point.  As noted in a recent New York Times article, the campaign against that pipeline has galvanized the environmental movement around the country and attracted thousands of activists to Washington, D.C., for protests and civil disobedience at the White House.  But efforts like these, heroic as they may be, are being overtaken by a more powerful force: the gravitational pull of cheap, accessible carbon-based fuels, notably oil, coal, and natural gas.

In the past few years, the ever more widespread use of new extractive technologies — notably hydraulic fracturing (to exploit shale deposits) and steam-assisted gravity drainage (for tar sands) — has led to a significant increase in fossil fuel production, especially in North America.  This has left in the dust the likelihood of an imminent “peak” in global oil and gas output and introduced an alternative narrative — much promoted by the energy industry and its boosters — of unlimited energy supplies that will last into the distant future.  Barry Smitherman of the Texas Railroad Commission (which regulates that state’s oil industry) was typical in hailing a “relatively boundless supply” of oil and gas worldwide at a recent meeting of the Society of Exploration Geophysicists.

As oil and gas have proven unexpectedly abundant and affordable, major energy consumers are planning to rely on them more — and on renewable sources of energy less — to meet their future requirements.  As a result, the promises we once heard of a substantial decline in fossil fuel use (along with a corresponding boom in renewables) are fading.  According to the most recent projections from the U.S. Department of Energy, global fossil fuel consumption is expected to grow by an astonishing 40% by 2035, jumping from 440 to 615 quadrillion British thermal units.

While the combined share of total world energy that comes from fossil fuels will decline slightly — from 84% to 79% — they will still dominate the global energy marketplace for decades to come.  Renewables, according to these projections, will continue to represent only a small fraction of the total.  If this proves to be accurate, there can be only one plausible outcome: vastly increased carbon emissions leading to rising temperatures and the sort of catastrophic climate change scenarios that now seem almost impossible to imagine.

Think of it this way: in our world, the gravitational pull of carbon exerts itself every minute of every day, shaping the energy decisions of individuals, companies, institutions, and governments.  This pull is leading to defeat in the global struggle to slow the advance of severe climate change and is reflected in three recent developments in the energy news: a declaration of surrender by BP, a major setback in the European Union, and a strategic end-run by Canadian tar sands companies.

BP Announces the Defeat of Renewables

Every year, energy giant BP (once British Petroleum) releases its “Energy Outlook” for the years ahead, an analysis of future trends in global production and consumption.  The 2014 report — extending BP’s energy forecast to the year 2035 — was made public on January 15th.  Typically, its release is accompanied by a press conference in which top BP executives offer commentary on the state of world energy, usually aimed at the business media.  This year, the company’s CEO, Bob Dudley, spoke with unbridled optimism about the future market for his company’s energy products, assuring his audience that the global supply of fossil fuels would remain substantial for years to come.  (Dudley took over the helm at BP after his predecessor, Tony Hayward, was dumped in the wake of the 2010 Deepwater Horizon disaster in the Gulf of Mexico.)

“The picture in terms of resources in the ground is a good one,” he noted.  “It’s very different to past concerns about supply peaking.  The theory of peak oil seems to have — well — peaked.”

This, no doubt, produced the requisite smiles from Dudley’s oil-friendly audience.  Then his comments took a darker turn.  Can we satisfy the world’s energy requirements with fuels that are sustainable, he asked.  “Not at the moment,” he admitted.  Because of a rising tide of fossil fuel consumption, he added, “carbon emissions are currently projected to rise — by 29% by 2035, we estimate in the Outlook.”  He acknowledged that, whatever good news might be found in that document, in this area “steps are needed to change the forecast.”

Next, Dudley tried to put a hopeful spin on the long-term climate prospect.  By replacing coal-fired power plants with less-carbon-polluting natural gas, he indicated, overall greenhouse gas emissions can be reduced.  Increasing the efficiency of energy-consuming devices, he added, will also help.  All of this, however, adds up to little when it comes to the big picture of carbon emissions.  In the end, he could point to few signs of progress in the struggle to slow the advance of climate change.  “In 2035, we project that gas and coal will account for 54% of global energy demand [and oil another 27%].  While renewables will grow rapidly, their share will reach just 7%.”

Most of the media coverage of Dudley’s appearance focused on his expectations of long-term energy abundance, not what it would do to us or our planet.  Several commentators were, however, quick to note how unusual it was for an oil company CEO to address the problem of carbon emissions at all, no less express something verging on despair over the prospect of making any progress in curbing them.

“[Dudley] concludes… [that] the world is still a long way from delivering the peak in greenhouse gas emissions many scientists advise has to be achieved within the next decade to minimize the risk of dangerous climate change,” observed energy analyst James Murray at businessGreen.com.

Europe’s Retrenchment

The member states of the European Union (EU) have long exercised global leadership in the struggle to reduce greenhouse gas emissions and slow the pace of climate change.  Under their justly celebrated 20-20-20 plan, adopted in December 2008, they are committed to reducing their emissions by 20% over 1990 levels by 2020, increasing their overall energy efficiency by 20%, and achieving 20% reliance on renewables in total energy consumption.  No other region has embraced goals as ambitious as these, and none has invested greater resources in their implementation.  Any wavering from this path would signal a significant retrenchment in the global climate struggle.

It now appears that Europe is preparing to rein in the pace of its drive to slow global warming.  At issue is not the implementation of the 20-20-20 plan, which is well on its way to being achieved, but on the goals that should follow it.  Climate activists and green energy entrepreneurs have been calling for an even more ambitious set of targets for 2030 and beyond; many manufacturers and other major energy consumers have been pushing for a slower pace of change, claiming that increased reliance on renewables is driving up energy prices and so diminishing their economic competitiveness.  Already, it appears that the industrialists are gaining ground at the expense of climate action.

At stake is the EU’s climate blueprint for 2030, the next major threshold in its drive to slow the pace of warming. On January 22nd, the EU’s executive arm, the European Commission (EC), released its guidelines for the new plan, which must still be approved by the EU Parliament and its member states.  While touted by some as a sign of continued European commitment to decisive climate action, the EC’s plan is viewed as a distinct setback by many environmental leaders.

At first glance, the plan looks promising.  It calls for a 40% reduction in emissions by 2030 — a huge drop from the 2020 requirement.  This is, however, less dramatic than it may appear, analysts say, because energy initiatives already under way in Europe under the 20-20-20 plan, coupled with a region-wide economic slowdown, will make a 40% reduction quite feasible without staggering effort.  Meanwhile, other aspects of the plan are downright worrisome.  There is no mandate for a further increase in energy efficiency and, far more important, the mandate for increased reliance on renewables — at 27%, a significant gain — is not binding on individual states but on the EU as a whole.  This makes both implementation and enforcement questionable matters.  Jens Tartler, a spokesperson for the German Renewable Energy Federation (which represents that country’s wind and solar industries), called the lack of binding national goals for renewables “totally disappointing,” claiming it would “contribute to a marked reduction in the pace of expansion of renewables.”

To explain this evident slackening in Europe’s climate commitment, analysts point to the immense pressures being brought by manufacturers and others who decry the region’s rising energy prices caused, in part, by increased subsidies for renewables.  “Behind the heated debate in Brussels about climate and renewable energy targets, what is really happening is that concern over high energy prices has taken precedence over climate concerns in Europe,” says Sonja van Renssen, the Brussels correspondent for Energy Post, an online journal.  “Many [EU] member states and industry fear that a strong climate and energy policy will be bad for their economies.”

In arguing their case, proponents of diluted climate goals note that EU policies have raised the cost of producing a metric ton of aluminum in Europe by 11% and that European steel companies pay twice as much for electricity and four times as much for natural gas as their U.S. counterparts.  These, and similar phenomena, are “dragging the EU economy down,” wrote Mark C. Lewis, former head of energy research at Deutsche Bank.

Not surprisingly, many European manufacturers seek to reduce subsidies for renewables and urge greater reliance on less-costly fossil fuels.  In particular, some officials, including British Prime Minister David Cameron, are eager to follow the U.S. lead and bring advanced technologies like hydro-fracking to bear on the extraction of more oil and natural gas from Europe’s domestic reserves.  “Europe’s hydrocarbons production is in decline,” noted Fatih Birol, the chief economist at the International Energy Agency, but “there may be some opportunities… to slow down and perhaps reverse some of these trends” — notably by imitating the “revolution in hydrocarbon production” now under way in the United States.

Read this another way and a new and truly unsettling meaning emerges: the “shale gas revolution” being promoted with such fervor by President Obama as a “bridge” to a more climate-friendly energy system in the United States is having the opposite effect in Europe.  It is weakening the EU’s commitment to renewable energy and threatens to increase Europe’s reliance on fossil fuels.

Canada’s End-Run Around Keystone XL Pipeline Opposition

Much to the surprise of everyone, climate activists in the United States led by environmental author and activist Bill McKibben and the action group he helped to found, 350.org, have succeeded in delaying U.S. government approval of the Keystone XL pipeline for more than two years.  Once considered a sure thing, the pipeline, if completed, will carry 830,000 barrels per day of diluted bitumen (“syncrude”) some 1,700 miles from the Athabasca tar sands in Alberta to refineries on the U.S. Gulf Coast.  It has, however, been held up by detailed environmental impact studies and other procedural steps ordered by the U.S. State Department.  (Because the pipeline will cross an international boundary, it requires approval from the Secretary of State and, ultimately, the president, but not Congress.)

Opponents of the pipeline claim that by facilitating the exploitation of particularly carbon-dense Canadian tar sands, it will substantially increase greenhouse gas emissions into the atmosphere.  The use of this bitumen-based fuel releases more carbon per unit of energy than conventional petroleum and its energy-intensive extraction generates additional carbon emissions.  Should all of the bitumen in Canada — the equivalent of 1 trillion barrels of oil — be consumed, it’s “game over for the climate,” as former NASA climate scientist James Hansen has famously written.

How the Obama administration will come down on Keystone XL is still unknown.  In a speech on climate policy last June, the president indicated that he would give highest priority to climate considerations when deciding on the pipeline.  “Allowing the Keystone pipeline to be built requires a finding that doing so would be in our nation’s interest,” he said.  “And our national interest will be served only if this project does not significantly exacerbate the problem of carbon pollution.”  At the time, his comments raised the hopes of climate activists that Obama would ultimately decide against the pipeline.  More recently, however, an environmental assessment conducted at the behest of the State Department and released on January 31st cast doubt on this outcome.  The report’s reasoning: even though the exploitation of Canada’s tar sands will increase the pace of carbon emissions, their extraction and delivery to refineries is assured by alternative means — mainly rail — if the pipeline isn’t built and so its construction will not “significantly exacerbate” the problem of greenhouse gas emissions.

While this is certainly a uniquely sophistic (and shaky) argument, it is important to note that the Canadian producers and their U.S. partners are indeed attempting to stage an end-run around opposition to the pipeline by increasing their reliance on rail cars to deliver tar sands.

“The indecision on Keystone XL really spawned innovation and mobilized alternatives, and rail is a clear part of the options available to our industry,” observed Paul Reimer, senior vice president in charge of transport at Cenovus Energy, a Canadian oil company planning to increase rail shipments from 7,000 barrels a day to as many as 30,000 barrels a day by the end of 2014.  Other Canadian firms have similar expansion plans.  All told, the Canadians claim that, over the coming years, they will be able to increase rail-carrying capacity from the current 180,000 barrels per day to as much as 900,000 barrels, or more than would be carried by the pipeline.

If this were to happen, count on one thing: rail transport will turn out to have its own problems — and its own opposition.  Not surprisingly, then, Canada’s oil industry still craves approval for Keystone XL, as it would allow even greater tar sands exports and legitimize the use of this carbon-heavy fuel.  But the growing reliance on rail transportation does once again demonstrate the powerful gravitational pull of Planet Carbon.  “At the end of the day, there’s a consensus among most energy experts that the oil will get shipped to market no matter what,” says Robert McNally, a former energy adviser to President George W. Bush.

Reducing Carbon’s Pull

These three recent encounters in the historic struggle to avert the most destructive effects of climate change tell us a great deal about the nature and terrain of the battlefield.  Climate change is not the product of unfortunate meteorological phenomena; it is the result of burning massive quantities of carbon-based fuels and spewing the resulting gaseous wastes into the atmosphere.  As long as governments, corporations, and consumers prefer carbon as an energy source, the war on climate change will be lost and the outcome of that will, in turn, be calamitous.

There is only one way to avert the worst effects of climate change: make the consumption of carbon unattractive.  This can be accomplished, in part, by shaming — portraying the producers of carbon-rich fuels as the enemies of human health and survival.  It’s an approach that has already achieved some modest successes, as in the prevention, until now, of Keystone’s construction.  Withdrawing funds from fossil fuel firms, or disinvestment, is another useful approach.  Many student and religious groups are attempting to hinder oil drilling activities by pushing their colleges and congregations to move their investment funds elsewhere.

But shaming and disinvestment campaigns are insufficient; much tougher sanctions are required.  To stop the incineration of our planet, carbon must be made expensive — so costly, in fact, that renewables become the common fuel of choice.

There are at least two ways to move toward accomplishing this: impose a tax on carbon emissions, raising the cost of fossil fuels above those of renewables; or adopt a universal cap-and-trade system, forcing major carbon emitters to buy permits (at ever-increasing cost) in order to release greenhouse gases into the atmosphere.  Both measures have been advocated by environmentalists and some attempts have been made to institute each of them.  (Both California and the European Union, for example, are implementing cap-and-trade systems.)  There may be other approaches to the problem that could prove even more effective, but the most essential thing is to recognize that genuine progress on climate change will not be possible until carbon fuels lose their financial allure.  For this to happen, as BP’s Dudley begrudgingly acknowledged on January 15th, “you need carbon pricing.  Universally accepted carbon pricing.”

The gravitational pull of carbon is immensely powerful.  It cannot be overcome by symbolic gestures or half measures.  The pressures to keep burning fossil fuels are too great to be overcome in piecemeal fashion.  Rather, these forces must be met head-on, with the institutionalization of equally powerful counter-forces that make fossil fuels economically unattractive.  We humans have a choice: we can succumb to carbon’s gravitational pull and so suffer from increasingly harsh planetary conditions, or resist and avoid the most deadly consequences of climate change.

Michael T. Klare, a TomDispatch regular, is a professor of peace and world security studies at Hampshire College and the author, most recently, of The Race for What’s Left.  A documentary movie version of his book Blood and Oil is available from the Media Education Foundation.

 

BP Energy Outlook: Carbon Emissions “Will Increase 29% By 2035; Remain Well Above Path Recommended By Scientists”

In Uncategorized on February 12, 2014 at 12:12 pm

Climate scientists agree that global carbon dioxide emissions need to be sharply cut. A prominent player in the energy industry predicts they will go in the opposite direction. -Alex Kirby

Oldspeak: “Translation = We’re fucked. This report matters more than anything any government official has to say about energy policy. Supra-national energy corporations basically control global energy policy. Some small nations have managed to greatly diminish their dependence on fossil fuels, but the major emitters (China, U.S., India, Russia, Japan) have no such plans.  There is a high probability that most remaining fossil fuel deposits will be extracted, no matter the impact on the ecology. Witness the battle to “carve up” the arctic by those very same major emitters. In these peoples unwell minds, the melting of the planets’ air conditioner, the arctic, is a good thing. The BP emissions estimate is probably underestimated, as they’ve not factored continued increasing release in methane hydrates from permafrost and the sea floor in their models….  A.K.A. We’re fucked. Tick, Tick, Tick, Tick…” -OSJ

By Alex Kirby @ Climate News Network:

LONDON, 7 February – The good news, from the climate’s standpoint, is that while global demand for energy is continuing to grow, the growth is slowing. The bad news is that one energy giant predicts global carbon dioxide emissions will probably rise by almost a third in the next 20 years.

The Intergovernmental Panel on Climate Change says greenhouse gas emissions need to peak by 2020 and then decline if the world is to hope to avoid global average temperatures rising by more than 2°C over pre-industrial levels. Beyond 2°C, it says, climate change could become dangerously unmanageable.

But BP’s Energy Outlook 2035 says CO2 emissions are likely to increase by 29% in the next two decades because of growing energy demand from the developing world.

It says “energy use in the advanced economies of North America, Europe and Asia as a group is expected to grow only very slowly – and begin to decline in the later years of the forecast period”.

But by 2035 energy use in the non-OECD economies is expected to be 69% higher than in 2012. In comparison use in the OECD will have grown by only 5%, and actually to have fallen after 2030, even with continued economic growth. The Outlook predicts that global energy consumption will rise by 41% from 2012 to 2035, compared with 30% over the last ten.

Nor does it offer much hope that the use of novel energy sources will help to cut emissions. It says: “Shale gas is the fastest-growing source of supply (6.5% p.a.), providing nearly half of the growth in global gas.”

Renewables shine

Burning gas produces much lower CO2 emissions than using coal, but the sheer volume of shale production is expected to cancel out any possible emissions reductions. In fact the Outlook says of its predictions:  “…emissions [of CO2] remain well above the path recommended by scientists…Global emissions in 2035 are nearly double the 1990 level.”

An advantage claimed by some supporters of shale gas is that it will increasingly replace a much more polluting fossil fuel, coal. But at the moment many coal-producing countries are finding markets overseas for those they have lost to shale gas at home.

Oil, natural gas and coal are each expected to make up around 27% of the total mix by 2035, with the remaining share coming from nuclear, hydroelectricity and renewables. Among fossil fuels gas, conventional as well as shale, is growing fastest and is increasingly being used as a cleaner alternative to coal.

Bob Dudley, BP Group chief executive, said the Group was “optimistic for the world’s energy future”. Europe, China and India would become more dependent on imports, he said, while the US was on course to become self-sufficient in energy.

The Outlook does provide encouragement to the producers of renewables, which are expected to continue to be the fastest growing class of energy, gaining market share from a small base as they rise at an average of 6.4% a year to 2035. – Climate News Network

The Myth of Human Progress And The Collapse Of Complex Societies

In Uncategorized on February 5, 2014 at 6:44 pm

http://veganismisnonviolence.files.wordpress.com/2013/02/failed-experiment.pngOldspeak: “i think the problems we’re seeing now, whether you’re talking about hunger, massive inequity, climate change, and the loss of biodiversity, have been driven over the last 200 years by a system of overproduction of stuff and a overconsumption of stuff. And then that’s been inflated and inflated and inflated to the point where it really is not in any way reasonable. The companies and those within government who have supported that approach are now saying they will provide new technologies, to continue that consumption of stuff, that level of production, it’s just not realistic. “-Jim Thomas

The ecosystem is at the same time disintegrating. Scientists from the International Programme on the State of the Ocean, a few days ago, issued a new report that warned that the oceans are changing faster than anticipated and increasingly becoming inhospitable to life. The oceans, of course, have absorbed much of the excess CO2 and heat from the atmosphere. This absorption is rapidly warming and acidifying ocean waters. This is compounded, the report noted, by increased levels of deoxygenation from nutrient runoffs from farming and climate change. The scientists called these effects a “deadly trio” that when combined is creating changes in the seas that are unprecedented in the planet’s history. This is their language, not mine. The scientists wrote that each of the earth’s five known mass extinctions was preceded by at least one [part] of the “deadly trio”—acidification, warming and deoxygenation. They warned that “the next mass extinction” of sea life is already under way, the first in some 55 million years. Or look at the recent research from the University of Hawaii that says global warming is now inevitable, it cannot be stopped but at best slowed, and that over the next 50 years the earth will heat up to levels that will make whole parts of the planet uninhabitable. Tens of millions of people will be displaced and millions of species will be threatened with extinction. The report casts doubt that [cities on or near a coast] such as New York or London will endure. .. Yet we… rationalize our collective madness. All calls for prudence, for halting the march toward economic, political and environmental catastrophe, for sane limits on carbon emissions, are ignored or ridiculed. Even with the flashing red lights before us, the increased droughts, rapid melting of glaciers and Arctic ice, monster tornadoes, vast hurricanes, crop failures, floods, raging wildfires and soaring temperatures, we bow slavishly before hedonism and greed and the enticing illusion of limitless power, intelligence and prowess…The corporate assault on culture, journalism, education, the arts and critical thinking has left those who speak this truth marginalized and ignored, frantic Cassandras who are viewed as slightly unhinged and depressingly apocalyptic. We are consumed by a mania for hope, which our corporate masters lavishly provide, at the expense of truth…. Friedrich Nietzsche in “Beyond Good and Evil” holds that only a few people have the fortitude to look in times of distress into what he calls the molten pit of human reality. Most studiously ignore the pit. Artists and philosophers, for Nietzsche, are consumed, however, by an insatiable curiosity, a quest for truth and desire for meaning. They venture down into the bowels of the molten pit. They get as close as they can before the flames and heat drive them back. This intellectual and moral honesty, Nietzsche wrote, comes with a cost. Those singed by the fire of reality become “burnt children,” he wrote, eternal orphans in empires of illusion…. Decayed civilizations always make war on independent intellectual inquiry, art and culture for this reason. They do not want the masses to look into the pit. They condemn and vilify the “burnt people”—Noam Chomsky, Ralph Nader, Cornel West. They feed the human addiction for illusion, happiness and hope. They peddle the fantasy of eternal material progress. They urge us to build images of ourselves to worship. They insist—and this is the argument of globalization ¬¬—that our voyage is, after all, decreed by natural law. We have surrendered our lives to corporate forces that ultimately serve systems of death. We ignore and belittle the cries of the burnt people. And, if we do not swiftly and radically reconfigure our relationship to each other and the ecosystem, microbes look set to inherit the earth…. Clive Hamilton in his “Requiem for a Species: Why We Resist the Truth About Climate Change” describes a dark relief that comes from accepting that “catastrophic climate change is virtually certain.” This obliteration of “false hopes,” he says, requires an intellectual knowledge and an emotional knowledge. The first is attainable. The second, because it means that those we love, including our children, are almost certainly doomed to insecurity, misery and suffering within a few decades, if not a few years, is much harder to acquire. To emotionally accept impending disaster, to attain the gut-level understanding that the power elite will not respond rationally to the devastation of the ecosystem, is as difficult to accept as our own mortality. The most daunting existential struggle of our time is to ingest this awful truth—intellectually and emotionally—and rise up to resist the forces that are destroying us….  Complex civilizations have a bad habit of ultimately destroying themselves. Anthropologists including Joseph Tainter in “The Collapse of Complex Societies,” Charles L. Redman in “Human Impact on Ancient Environments” and Ronald Wright in “A Short History of Progress” have laid out the familiar patterns that lead to systems breakdown. The difference this time is that when we go down the whole planet will go with us. There will, with this final collapse, be no new lands left to exploit, no new civilizations to conquer, no new peoples to subjugate. The long struggle between the human species and the earth will conclude with the remnants of the human species learning a painful lesson about unrestrained greed, hubris and idolatry…. Collapse comes throughout human history to complex societies not long after they reach their period of greatest magnificence and prosperity….  “One of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun,” Reinhold Niebuhr wrote….  That pattern holds good for a lot of societies, among them the ancient Maya and the Sumerians of what is now southern Iraq. There are many other examples, including smaller-scale societies such as Easter Island. The very things that cause societies to prosper in the short run, especially new ways to exploit the environment such as the invention of irrigation, lead to disaster in the long run because of unforeseen complications. This is what Ronald Wright in “A Short History of Progress” calls the “progress trap.” We have set in motion an industrial machine of such complexity and such dependence on expansion, Wright notes, that we do not know how to make do with less or move to a steady state in terms of our demands on nature…. In our decline, hatred becomes our primary lust, our highest form of patriotism. We deploy vast resources to hunt down jihadists and terrorists, real and phantom. We destroy our civil society in the name of a war on terror. We persecute those, from Julian Assange to [Chelsea] Manning to Edward Snowden, who expose the dark machinations of power. We believe, because we have externalized evil, that we can purify the earth. And we are blind to the evil within us. Melville’s description of Ahab is a description of the bankers, corporate boards, politicians, television personalities and generals who through the power of propaganda fill our heads with seductive images of glory and lust for wealth and power. We are consumed with self-induced obsessions that spur us toward self-annihilation.-Chris Hedges

Enlightenment is a destructive process. it has nothing to do with becoming better or being happier. Enlightenment is the crumbling away of untruth. it is the seeing through the fascade of false pretense. it’s the complete eradication of everything we imagined to be true.” -Adyashanti

“We must realize and reject the myth that infinite human progress and perpetual growth equal prosperity and happiness. This deranged and ecology detached thinking is hurtling us toward extinction. it is time for the people to realize that we are not our jobs, our “wealth”, our status, our titles, our ownership, our enslavement, our things. Realize that we are a part of our mother; that we are destroying her and by extension ourselves. Realize the only sane course of action for humanity from this point forward is to withdraw its support for the globalized “painless concentration camp” that takes away our universally affirmed rights. A system that threatens us with the violence of starvation and homelessness if we do not comply with its work program, which mainly functions confine us & perpetuate and expand the camp. Realize that our most important task, in the time we have left in this realm is to regain our humanity, our compassion, our empathy, our love, our human spirit. And face our demise with unfathomable grace, dignity, fellowship, peace and love.” -OSJ

By Chris Hedges @ Truthdig:

Editor’s note: The following is the transcript of a speech that Chris Hedges gave in Santa Monica, Calif., on Oct. 13, 2013. To purchase a DVD of Hedges’ address and the Q-and-A that followed, click here.

The most prescient portrait of the American character and our ultimate fate as a species is found in Herman Melville’s “Moby Dick.” Melville makes our murderous obsessions, our hubris, violent impulses, moral weakness and inevitable self-destruction visible in his chronicle of a whaling voyage. He is our foremost oracle. He is to us what William Shakespeare was to Elizabethan England or Fyodor Dostoyevsky to czarist Russia.

Our country is given shape in the form of the ship, the Pequod, named after the Indian tribe exterminated in 1638 by the Puritans and their Native American allies. The ship’s 30-man crew—there were 30 states in the Union when Melville wrote the novel—is a mixture of races and creeds. The object of the hunt is a massive white whale, Moby Dick, which in a previous encounter maimed the ship’s captain, Ahab, by dismembering one of his legs. The self-destructive fury of the quest, much like that of the one we are on, assures the Pequod’s destruction. And those on the ship, on some level, know they are doomed—just as many of us know that a consumer culture based on corporate profit, limitless exploitation and the continued extraction of fossil fuels is doomed.

“If I had been downright honest with myself,” Ishmael admits, “I would have seen very plainly in my heart that I did but half fancy being committed this way to so long a voyage, without once laying my eyes on the man who was to be the absolute dictator of it, so soon as the ship sailed out upon the open sea. But when a man suspects any wrong, it sometimes happens that if he be already involved in the matter, he insensibly strives to cover up his suspicions even from himself. And much this way it was with me. I said nothing, and tried to think nothing.”

Our financial system—like our participatory democracy—is a mirage. The Federal Reserve purchases $85 billion in U.S. Treasury bonds—much of it worthless subprime mortgages—each month. It has been artificially propping up the government and Wall Street like this for five years. It has loaned trillions of dollars at virtually no interest to banks and firms that make money—because wages are kept low—by lending it to us at staggering interest rates that can climb to as high as 30 percent. … Or our corporate oligarchs hoard the money or gamble with it in an overinflated stock market. Estimates put the looting by banks and investment firms of the U.S. Treasury at between $15 trillion and $20 trillion. But none of us know. The figures are not public. And the reason this systematic looting will continue until collapse is that our economy [would] go into a tailspin without this giddy infusion of free cash.

The ecosystem is at the same time disintegrating. Scientists from the International Programme on the State of the Ocean, a few days ago, issued a new report that warned that the oceans are changing faster than anticipated and increasingly becoming inhospitable to life. The oceans, of course, have absorbed much of the excess CO2 and heat from the atmosphere. This absorption is rapidly warming and acidifying ocean waters. This is compounded, the report noted, by increased levels of deoxygenation from nutrient runoffs from farming and climate change. The scientists called these effects a “deadly trio” that when combined is creating changes in the seas that are unprecedented in the planet’s history. This is their language, not mine. The scientists wrote that each of the earth’s five known mass extinctions was preceded by at least one [part] of the “deadly trio”—acidification, warming and deoxygenation. They warned that “the next mass extinction” of sea life is already under way, the first in some 55 million years. Or look at the recent research from the University of Hawaii that says global warming is now inevitable, it cannot be stopped but at best slowed, and that over the next 50 years the earth will heat up to levels that will make whole parts of the planet uninhabitable. Tens of millions of people will be displaced and millions of species will be threatened with extinction. The report casts doubt that [cities on or near a coast] such as New York or London will endure.

Yet we, like Ahab and his crew, rationalize our collective madness. All calls for prudence, for halting the march toward economic, political and environmental catastrophe, for sane limits on carbon emissions, are ignored or ridiculed. Even with the flashing red lights before us, the increased droughts, rapid melting of glaciers and Arctic ice, monster tornadoes, vast hurricanes, crop failures, floods, raging wildfires and soaring temperatures, we bow slavishly before hedonism and greed and the enticing illusion of limitless power, intelligence and prowess.

The corporate assault on culture, journalism, education, the arts and critical thinking has left those who speak this truth marginalized and ignored, frantic Cassandras who are viewed as slightly unhinged and depressingly apocalyptic. We are consumed by a mania for hope, which our corporate masters lavishly provide, at the expense of truth.

Friedrich Nietzsche in “Beyond Good and Evil” holds that only a few people have the fortitude to look in times of distress into what he calls the molten pit of human reality. Most studiously ignore the pit. Artists and philosophers, for Nietzsche, are consumed, however, by an insatiable curiosity, a quest for truth and desire for meaning. They venture down into the bowels of the molten pit. They get as close as they can before the flames and heat drive them back. This intellectual and moral honesty, Nietzsche wrote, comes with a cost. Those singed by the fire of reality become “burnt children,” he wrote, eternal orphans in empires of illusion.

Decayed civilizations always make war on independent intellectual inquiry, art and culture for this reason. They do not want the masses to look into the pit. They condemn and vilify the “burnt people”—Noam Chomsky, Ralph Nader, Cornel West. They feed the human addiction for illusion, happiness and hope. They peddle the fantasy of eternal material progress. They urge us to build images of ourselves to worship. They insist—and this is the argument of globalization ¬¬—that our voyage is, after all, decreed by natural law. We have surrendered our lives to corporate forces that ultimately serve systems of death. We ignore and belittle the cries of the burnt people. And, if we do not swiftly and radically reconfigure our relationship to each other and the ecosystem, microbes look set to inherit the earth.

Clive Hamilton in his “Requiem for a Species: Why We Resist the Truth About Climate Change” describes a dark relief that comes from accepting that “catastrophic climate change is virtually certain.” This obliteration of “false hopes,” he says, requires an intellectual knowledge and an emotional knowledge. The first is attainable. The second, because it means that those we love, including our children, are almost certainly doomed to insecurity, misery and suffering within a few decades, if not a few years, is much harder to acquire. To emotionally accept impending disaster, to attain the gut-level understanding that the power elite will not respond rationally to the devastation of the ecosystem, is as difficult to accept as our own mortality. The most daunting existential struggle of our time is to ingest this awful truth—intellectually and emotionally—and rise up to resist the forces that are destroying us.

The human species, led by white Europeans and Euro-Americans, has been on a 500-year-long planetwide rampage of conquering, plundering, looting, exploiting and polluting the earth—as well as killing the indigenous communities that stood in the way. But the game is up. The technical and scientific forces that created a life of unparalleled luxury—as well as unrivaled military and economic power for a small, global elite—are the forces that now doom us. The mania for ceaseless economic expansion and exploitation has become a curse, a death sentence. But even as our economic and environmental systems unravel, after the hottest year [2012] in the contiguous 48 states since record keeping began 107 years ago, we lack the emotional and intellectual creativity to shut down the engine of global capitalism. We have bound ourselves to a doomsday machine that grinds forward.

Complex civilizations have a bad habit of ultimately destroying themselves. Anthropologists including Joseph Tainter in “The Collapse of Complex Societies,” Charles L. Redman in “Human Impact on Ancient Environments” and Ronald Wright in “A Short History of Progress” have laid out the familiar patterns that lead to systems breakdown. The difference this time is that when we go down the whole planet will go with us. There will, with this final collapse, be no new lands left to exploit, no new civilizations to conquer, no new peoples to subjugate. The long struggle between the human species and the earth will conclude with the remnants of the human species learning a painful lesson about unrestrained greed, hubris and idolatry.

Collapse comes throughout human history to complex societies not long after they reach their period of greatest magnificence and prosperity.

“One of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun,” Reinhold Niebuhr wrote.

That pattern holds good for a lot of societies, among them the ancient Maya and the Sumerians of what is now southern Iraq. There are many other examples, including smaller-scale societies such as Easter Island. The very things that cause societies to prosper in the short run, especially new ways to exploit the environment such as the invention of irrigation, lead to disaster in the long run because of unforeseen complications. This is what Ronald Wright in “A Short History of Progress” calls the “progress trap.” We have set in motion an industrial machine of such complexity and such dependence on expansion, Wright notes, that we do not know how to make do with less or move to a steady state in terms of our demands on nature.

And as the collapse becomes palpable, if human history is any guide, we, like past societies in distress, will retreat into what anthropologists call “crisis cults.” The powerlessness we will feel in the face of ecological and economic chaos will unleash further collective delusions, such as fundamentalist beliefs in a god or gods who will come back to earth and save us. The Christian right provides a haven for this escapism. These cults perform absurd rituals to make it all go away, giving rise to a religiosity that peddles collective self-delusion and magical thinking. Crisis cults spread rapidly among Native American societies in the later part of the 19th century as the buffalo herds and the last remaining tribes were slaughtered. The Ghost Dance held out the hope that all the horrors of white civilization—the railroads, the murderous cavalry units, the timber merchants, the mine speculators, the hated tribal agencies, the barbed wire, the machine guns, even the white man himself—would disappear. And our psychological hard wiring is no different.

In our decline, hatred becomes our primary lust, our highest form of patriotism. We deploy vast resources to hunt down jihadists and terrorists, real and phantom. We destroy our civil society in the name of a war on terror. We persecute those, from Julian Assange to [Chelsea] Manning to Edward Snowden, who expose the dark machinations of power. We believe, because we have externalized evil, that we can purify the earth. And we are blind to the evil within us.
Melville’s description of Ahab is a description of the bankers, corporate boards, politicians, television personalities and generals who through the power of propaganda fill our heads with seductive images of glory and lust for wealth and power. We are consumed with self-induced obsessions that spur us toward self-annihilation.

“All my means are sane,” Ahab says, “my motive and my object mad.”

Ahab, as the historian Richard Slotkin points out in his book “Regeneration Through Violence,” is “the true American hero, worthy to be captain of a ship whose ‘wood could only be American.’ ” Melville offers us a vision, one that D.H. Lawrence later understood, of the inevitable fatality of white civilization brought about by our ceaseless lust for material progress, imperial expansion, white supremacy and exploitation of nature.

Melville, who had been a sailor on clipper ships and whalers, was keenly aware that the wealth of industrialized societies was stolen by force from the wretched of the earth. All the authority figures on the ship are white men—Ahab, Starbuck, Flask and Stubb. The hard, dirty work, from harpooning to gutting the carcasses of the whales, is the task of the poor, mostly men of color. Melville saw how European plundering of indigenous cultures from the 16th to the 19th centuries, coupled with the use of African slaves as a workforce to replace the natives, was the engine that enriched Europe and the United States. The Spaniards’ easy seizure of the Aztec and Inca gold following the massive die-off from smallpox and [other diseases] among native populations set in motion five centuries of unchecked economic and environmental plunder. Karl Marx and Adam Smith pointed to the huge influx of wealth from the Americas as having made possible the Industrial Revolution and modern capitalism. The Industrial Revolution also equipped the industrialized state with technologically advanced weapons systems, turning us into the most efficient killers on the planet.

Ahab, when he first appears on the quarterdeck after being in his cabin for the first few days of the voyage, holds up a doubloon, an extravagant gold coin, and promises it to the crew member who first spots the white whale. He knows that “the permanent constitutional condition of the manufactured man … is sordidness.” And he plays to this sordidness. The whale becomes like everything in the capitalist world a commodity, a source of personal profit. A murderous greed, one that Starbuck, Ahab’s first mate, denounces as “blasphemous,” grips the crew. Ahab’s obsession infects the ship.

“I see in [Moby Dick] outrageous strength, with an inscrutable malice sinewing it,” Ahab tells Starbuck. “That inscrutable thing is chiefly what I hate; and be the white whale agent, or be the white whale principal, I will wreak that hate upon him. Talk not to me of blasphemy, man; I’d strike the sun if it insulted me.”

Ahab conducts a dark Mass, a Eucharist of violence and blood, on the deck with the crew. He orders the men to circle around him. He makes them drink from a flagon that is passed from man to man, filled with draughts “hot as Satan’s hoof.” Ahab tells the harpooners to cross their lances before him. The captain grasps the harpoons and anoints the ships’ harpooners—Queequeg, Tashtego and Daggoo—his “three pagan kinsmen.” He orders them to detach the iron sections of their harpoons and fills the sockets “with the fiery waters from the pewter.” “Drink, ye harpooneers! Drink and swear, ye men that man the deathful whaleboat’s bow—Death to Moby Dick! God hunt us all, if we do not hunt Moby Dick to his death!” And with the crew bonded to him in his infernal quest he knows that Starbuck is helpless “amid the general hurricane.” “Starbuck now is mine,” Ahab says, “cannot oppose me now, without rebellion.” “The honest eye of Starbuck,” Melville writes, “fell downright.”

The ship, described as a hearse, was painted black. It was adorned with gruesome trophies of the hunt, festooned with the huge teeth and bones of sperm whales. It was, Melville writes, a “cannibal of a craft, tricking herself forth in the chased bones of her enemies.” The fires used to melt the whale blubber at night turned the Pequod into a “red hell.”

Our own raging fires, leaping up from our oil refineries and the explosions of our ordinance across the Middle East, bespeak our Stygian heart. And in our mad pursuit we ignore the suffering of others, just as Ahab does when he refuses to help the captain of a passing ship who is frantically searching for his son, who has fallen overboard.

Ahab has not only the heated rhetoric of persuasion; he is master of a terrifying internal security force on the ship, the five “dusky phantoms that seemed fresh formed out of air.” Ahab’s secret, private whale boat crew, who emerge from the bowels of the ship well into the voyage, keeps the rest of the ship in abject submission. The art of propaganda and the use of brutal coercion, the mark of tyranny, define our lives just as they mark those on Melville’s ship. The novel is the chronicle of the last days of any civilization.

And yet Ahab is no simple tyrant. Melville toward the end of the novel gives us two glimpses into the internal battle between Ahab’s maniacal hubris and his humanity. Ahab, too, has a yearning for love. He harbors regrets over his deformed life. The black cabin boy Pip is the only crew member who evokes any tenderness in the captain. Ahab is aware of this tenderness. He fears its power. Pip functions as the Fool did in Shakespeare’s “King Lear.” Ahab warns Pip of Ahab. “Lad, lad,” says Ahab, “I tell thee thou must not follow Ahab now. The hour is coming when Ahab would not scare thee from him, yet would not have thee by him. There is that in thee, poor lad, which I feel too curing to my malady. Like cures like; and for this hunt, my malady becomes my most desired health. … If thou speakest thus to me much more, Ahab’s purpose keels up in him. I tell thee no; it cannot be.” A few pages later, “untottering Ahab stood forth in the clearness of the morn; lifting his splintered helmet of a brow to the fair girl’s forehead of heaven. … From beneath his slouched hat Ahab dropped a tear into the sea; nor did all the Pacific contain such wealth as that one wee drop.” Starbuck approaches him. Ahab, for the only time in the book, is vulnerable. He speaks to Starbuck of his “forty years on the pitiless sea! … the desolation of solitude it has been. … Why this strife of the chase? why weary, and palsy the arm at the oar, and the iron, and the lance? How the richer or better is Ahab now?” He thinks of his young wife—“I widowed that poor girl when I married her, Starbuck”—and of his little boy: “About this time—yes, it is his noon nap now—the boy vivaciously wakes; sits up in bed; and his mother tells him of me, of cannibal old me; how I am abroad upon the deep, but will yet come back to dance him again.”

Ahab’s thirst for dominance, vengeance and destruction, however, overpowers these faint regrets of lost love and thwarted compassion. Hatred wins. “What is it,” Ahab finally asks, “what nameless, inscrutable, unearthly thing is it; what cozening, hidden lord and master, and cruel, remorseless emperor commands me; that against all natural lovings and longings, I so keep pushing, and crowding, and jamming myself on all the time. …”

Melville knew that physical courage and moral courage are distinct. One can be brave on a whaling ship or a battlefield, yet a coward when called on to stand up to human evil. Starbuck elucidates this peculiar division. The first mate is tormented by his complicity in what he foresees as Ahab’s “impious end.” Starbuck, “while generally abiding firm in the conflict with seas, or winds, or whales, or any of the ordinary irrational horrors of the world, yet cannot withstand those more terrific, because spiritual terrors, which sometimes menace you from the concentrating brow of an enraged and mighty man.”

And so we plunge forward in our doomed quest to master the forces that will finally smite us. Those who see where we are going too often lack the fortitude to actually rebel. Mutiny was the only salvation for the Pequod’s crew. It is our only salvation. But moral cowardice turns us into hostages.

I am reading and rereading the debates among some of the great radical thinkers of the 19th and 20th centuries about the mechanisms of social change. These debates were not academic. They were frantic searches for the triggers of revolt. Lenin placed his faith in a violent uprising, a professional, disciplined revolutionary vanguard freed from moral constraints and, like Marx, in the inevitable emergence of the worker’s state. [Pierre-Joseph] Proudhon insisted that gradual change would be accomplished as enlightened workers took over production and educated and converted the rest of the proletariat. [Mikhail] Bakunin predicted the catastrophic breakdown of the capitalist order, something we are likely to witness in our lifetimes, and new autonomous worker federations rising up out of the chaos. [Peter] Kropotkin, like Proudhon, believed in an evolutionary process that would hammer out the new society. Emma Goldman, along with Kropotkin, came to be very wary of both the efficacy of violence and the revolutionary potential of the masses. “The mass,” Goldman wrote bitterly toward the end of her life in echoing Marx, “clings to its masters, loves the whip, and is the first to cry Crucify!”

The revolutionists of history counted on a mobilized base of enlightened industrial workers. The building blocks of revolt, they believed, relied on the tool of the general strike, the ability of workers to cripple the mechanisms of production. Strikes could be sustained with the support of political parties, strike funds and union halls. Workers without these support mechanisms had to replicate the infrastructure of parties and unions if they wanted to put prolonged pressure on the bosses and the state. But now, with the decimation of the U.S. manufacturing base, along with the dismantling of our unions and opposition parties, we will have to search for different instruments of rebellion.

We must develop a revolutionary theory that is not reliant on the industrial or agrarian muscle of workers. Most manufacturing jobs have disappeared, and, of those that remain, few are unionized. Our family farms have been destroyed by agro-businesses. Monsanto and its Faustian counterparts on Wall Street rule. They are steadily poisoning our lives and rendering us powerless. The corporate leviathan, which is global, is freed from the constraints of a single nation-state or government. Corporations are beyond regulation or control. Politicians are too anemic, or more often too corrupt, to stand in the way of the accelerating corporate destruction. This makes our struggle different from revolutionary struggles in industrial societies in the past. Our revolt will look more like what erupted in the less industrialized Slavic republics, Russia, Spain and China and uprisings led by a disenfranchised rural and urban working class and peasantry in the liberation movements that swept through Africa and Latin America. The dispossessed working poor, along with unemployed college graduates and students, unemployed journalists, artists, lawyers and teachers, will form our movement. This is why the fight for a higher minimum wage is crucial to uniting service workers with the alienated college-educated sons and daughters of the old middle class. Bakunin, unlike Marx, considered déclassé intellectuals essential for successful revolt.

It is not the poor who make revolutions. It is those who conclude that they will not be able, as they once expected, to rise economically and socially. This consciousness is part of the self-knowledge of service workers and fast-food workers. It is grasped by the swelling population of college graduates caught in a vise of low-paying jobs and obscene amounts of debt. These two groups, once united, will be our primary engines of revolt. Much of the urban poor has been crippled and in many cases broken by a rewriting of laws, especially drug laws, that has permitted courts, probation officers, parole boards and police to randomly seize poor people of color, especially African-American men, without just cause and lock them in cages for years. In many of our most impoverished urban centers—our internal colonies, as Malcolm X called them—mobilization, at least at first, will be difficult. The urban poor are already in chains. These chains are being readied for the rest of us. “The law, in its majestic equality, forbids rich and poor alike to sleep under bridges, beg in the streets or steal bread,” Anatole France commented acidly.

Erica Chenoweth and Maria J. Stephan examined 100 years of violent and nonviolent resistance movements in their book “Why Civil Resistance Works.” They concluded that nonviolent movements succeed twice as often as violent uprisings. Violent movements work primarily in civil wars or in ending foreign occupations, they found. Nonviolent movements that succeed appeal to those within the power structure, especially the police and civil servants, who are cognizant of the corruption and decadence of the power elite and are willing to abandon them. And we only need 1 to 5 percent of the population actively working for the overthrow of a system, history has shown, to bring down even the most ruthless totalitarian structures. It always works on two tracks—building alternative structures such as public banks to free ourselves from control and finding mechanisms to halt the machine.

The most important dilemma facing us is not ideological. It is logistical. The security and surveillance state has made its highest priority the breaking of any infrastructure that might spark widespread revolt. The state knows the tinder is there. It knows that the continued unraveling of the economy and the effects of climate change make popular unrest inevitable. It knows that as underemployment and unemployment doom at least a quarter of the U.S. population, perhaps more, to perpetual poverty, and as unemployment benefits are scaled back, as schools close, as the middle class withers away, as pension funds are looted by hedge fund thieves, and as the government continues to let the fossil fuel industry ravage the planet, the future will increasingly be one of open conflict. This battle against the corporate state, right now, is primarily about infrastructure. We need an infrastructure to build revolt. The corporate state is determined to deny us one.

The state, in its internal projections, has a vision of the future that is as dystopian as mine. But the state, to protect itself, lies. Politicians, corporations, the public relations industry, the entertainment industry and our ridiculous television pundits speak as if we can continue to build a society based on limitless growth, profligate consumption and fossil fuel. They feed the collective mania for hope at the expense of truth. Their public vision is self-delusional, a form of collective psychosis. The corporate state, meanwhile, is preparing privately for the world it knows is actually coming. It is cementing into place a police state, one that includes the complete evisceration of our most basic civil liberties and the militarization of the internal security apparatus, as well as wholesale surveillance of the citizenry.

Moby Dick rams and sinks the Pequod. The waves swallow up Ahab and all who followed him, except one. A vortex formed by the ship’s descent collapses, “and the great shroud of the sea rolled on as it rolled five thousand years ago.”

As the planet begins to convulse with fury, as the senseless greed of limitless capitalist expansion implodes the global economy, as our civil liberties are eviscerated in the name of national security, shackling us to an interconnected security and surveillance state that stretches from Moscow to Istanbul to New York, how shall we endure and resist?

Our hope lies in the human imagination. It was the human imagination that permitted African-Americans during slavery and the Jim Crow era to transcend their physical condition. It was the human imagination that sustained Sitting Bull and Black Elk as their land was seized and their cultures were broken. And it was the human imagination that allowed the survivors in the Nazi death camps to retain the power of the sacred. It is the imagination that makes possible transcendence. Chants, work songs, spirituals, the blues, poetry, dance and art converged under slavery to nourish and sustain this imagination. These were the forces that, as Ralph Ellison wrote, “we had in place of freedom.” The oppressed would be the first—for they know their fate—to admit that on a rational level such a notion is absurd, but they also know that it is only through the imagination that they survive. Jewish inmates in Auschwitz reportedly put God on trial for the Holocaust and then condemned God to death. A rabbi stood after the verdict to lead the evening prayers.

African-Americans and Native Americans, for centuries, had little control over their destinies. Forces of bigotry and violence kept them subjugated by whites. Suffering, for the oppressed, was tangible. Death was a constant companion. And it was only their imagination, as William Faulkner noted at the end of “The Sound and the Fury,” that permitted them—unlike the novel’s white Compson family—to “endure.”

The theologian James H. Cone captures this in his book “The Cross and the Lynching Tree.” Cone says that for oppressed blacks the cross was a “paradoxical religious symbol because it inverts the world’s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.” Cone continues:

That God could “make a way out of no way” in Jesus’ cross was truly absurd to the intellect, yet profoundly real in the souls of black folk. Enslaved blacks who first heard the gospel message seized on the power of the cross. Christ crucified manifested God’s loving and liberating presence in the contradictions of black life—that transcendent presence in the lives of black Christians that empowered them to believe that ultimately, in God’s eschatological future, they would not be defeated by the “troubles of this world,” no matter how great and painful their suffering. Believing this paradox, this absurd claim of faith, was only possible in humility and repentance. There was no place for the proud and the mighty, for people who think that God called them to rule over others. The cross was God’s critique of power—white power—with powerless love, snatching victory out of defeat.

Reinhold Niebuhr labeled this capacity to defy the forces of repression “a sublime madness in the soul.” Niebuhr wrote that “nothing but madness will do battle with malignant power and ‘spiritual wickedness in high places.’ ” This sublime madness, as Niebuhr understood, is dangerous, but it is vital. Without it, “truth is obscured.” And Niebuhr also knew that traditional liberalism was a useless force in moments of extremity. Liberalism, Niebuhr said, “lacks the spirit of enthusiasm, not to say fanaticism, which is so necessary to move the world out of its beaten tracks. It is too intellectual and too little emotional to be an efficient force in history.”

The prophets in the Hebrew Bible had this sublime madness. The words of the Hebrew prophets, as Abraham Heschel wrote, were “a scream in the night. While the world is at ease and asleep, the prophet feels the blast from heaven.” The prophet, because he saw and faced an unpleasant reality, was, as Heschel wrote, “compelled to proclaim the very opposite of what his heart expected.”

Primo Levi in his memoir “Survival in Auschwitz” tells of teaching Italian to another inmate, Jean Samuel, in exchange for lessons in French. Levi recites to Samuel from memory Canto XXVI of Dante’s “The Inferno.” It is the story of Ulysses’ final voyage.

We cheered, but soon that cheering turned to woe,

for then a whirlwind born from the strange land

battered our little vessel on the prow.

Three times the boat and all the sea were whirled,

and at the fourth, to please Another’s will,

the aft tipped in the air, the prow went down,

Until the ocean closed above our bones.

“He has received the message,” Levi wrote of his friend and what they shared in Dante, “he has felt that it has to do with him, that it has to do with all men who toil, and with us in particular.” Levi goes on. “It is vitally necessary and urgent that he listen, that he understand … before it is too late; tomorrow he or I might be dead, or we might never see each other again.”

The poet Leon Staff wrote from the Warsaw ghetto: “Even more than bread we now need poetry, in a time when it seems that it is not needed at all.”

It is only those who harness their imagination, and through their imagination find the courage to peer into the molten pit, who can minister to the suffering of those around them. It is only they who can find the physical and psychological strength to resist. Resistance is carried out not for its success, but because by resisting in every way possible we affirm life. And those who resist in the years ahead will be those who are infected with this “sublime madness.” As Hannah Arendt wrote in “The Origins of Totalitarianism,” the only morally reliable people are not those who say “this is wrong” or “this should not be done,” but those who say “I can’t.” They know that as Immanuel Kant wrote: “If justice perishes, human life on earth has lost its meaning.” And this means that, like Socrates, we must come to a place where it is better to suffer wrong than to do wrong. We must at once see and act, and given what it means to see, this will require the surmounting of despair, not by reason, but by faith.

“One of the only coherent philosophical positions is revolt,” Camus wrote. “It is a constant confrontation between man and his obscurity. … It is not aspiration, for it is devoid of hope. That revolt is the certainty of a crushing fate, without the resignation that ought to accompany it.”

“… [T]he people noticed that Crazy Horse was queerer than ever,” Black Elk said in remembering the final days of the wars of Western expansion. He went on to say of the great Sioux warrior: “He hardly ever stayed in the camp. People would find him out alone in the cold, and they would ask him to come home with them. He would not come, but sometimes he would tell the people what to do. People wondered if he ate anything at all. Once my father found him out alone like that, and he said to my father: ‘Uncle, you have noticed me the way I act. But do not worry; there are caves and holes for me to live in, and out here the spirits may help me. I am making plans for the good of my people.’  ”

Homer, Dante, Beethoven, Melville, Dostoevsky, Proust, Joyce, W.H. Auden, Emily Dickinson and James Baldwin, along with artists such as the sculptor David Smith, the photographer Diane Arbus and the blues musician Charley Patton, all had it. It is the sublime madness that lets one sing, as bluesman Ishman Bracey did in Hinds County, Miss., “I’ve been down so long, Lawd, down don’t worry me.” And yet in the mists of the imagination also lie the absurdity and certainty of divine justice:

I feel my hell a-risin’, a-risin’ every day;
I feel my hell a-risin’, a-risin’ every day;
Someday it’ll burst this levee and wash the whole wide world away.

Shakespeare’s greatest heroes and heroines—Prospero, Antony, Juliet, Viola, Rosalind, Hamlet, Cordelia and Lear—all have this sublime madness. King Lear, who through suffering and affliction, through human imagination, is finally able to see, warns us all that unbridled human passion and unchecked hubris mean the suicide of the species. “It will come,” Albany says in “Lear.” “Humanity must perforce prey on itself, Like monsters of the deep.” It was the poems of Federico Garcia Lorca that sustained the republicans fighting the fascists in Spain. Music, dance, drama, art, song, painting [have been] the fire and drive of resistance movements. The rebel units in El Salvador when I covered the war there always traveled with musicians and theater troupes. Art, as Emma Goldman pointed out, has the power to make ideas felt. Goldman noted that when Andrew Undershaft, a character in George Bernard Shaw’s play “Major Barbara,” said poverty is “[t]he worst of crimes” and “All the other crimes are virtues beside it,” his impassioned declaration elucidated the cruelty of class warfare more effectively than Shaw’s socialist tracts. The degradation of education into vocational training for the corporate state, the ending of state subsidies for the arts and journalism, the hijacking of these disciplines by corporate sponsors, sever the population from understanding, self-actualization and transcendence. In aesthetic terms the corporate state seeks to crush beauty, truth and imagination. This is a war waged by all totalitarian systems.

Culture, real culture, is radical and transformative. It is capable of expressing what lies deep within us. It gives words to our reality. It makes us feel as well as see. It allows us to empathize with those who are different or oppressed. It reveals what is happening around us. It honors mystery. “The role of the artist, then, precisely, is to illuminate that darkness, blaze roads through the vast forest,” James Baldwin wrote, “so that we will not, in all our doing, lose sight of its purpose, which is, after all, to make the world a more human dwelling place.”

“Ultimately, the artist and the revolutionary function as they function, and pay whatever dues they must pay behind it because they are both possessed by a vision, and they do not so much follow this vision as find themselves driven by it,” wrote Baldwin. “Otherwise, they could never endure, much less embrace, the lives they are compelled to lead.”

I do not know if we can build a better society. I do not even know if we will survive as a species. But I know these corporate forces have us by the throat. And they have my children by the throat. I do not fight fascists because I will win. I fight fascists because they are fascists. And this is a fight which in the face of the overwhelming forces against us requires us to embrace this sublime madness, to find in acts of rebellion the embers of life, an intrinsic meaning that lies outside of certain success. It is to at once grasp reality and then refuse to allow this reality to paralyze us. It is, and I say this to people of all creeds or no creeds, to make an absurd leap of faith, to believe, despite all empirical evidence around us, that good always draws to it the good, that the fight for life always goes somewhere—we do not know where; the Buddhists call it karma—and in these acts we sustain our belief in a better world, even if we cannot see one emerging around us.

The Turkish poet Nazim Hikmet, who spent most of his adult life in prison or in exile, knew something of despair. But he knew something too of resistance, of that rebellious spirit which must define us in times of terrible oppression and woe if we are to remain fully human. Any act of resistance is its own eternal triumph. Hikmet captured this in his poem “On Living.”

Living is no laughing matter:
you must live with great seriousness
like a squirrel, for example—
I mean without looking for something beyond and above living,
I mean living must be your whole occupation.
Living is no laughing matter:
you must take it seriously,
so much so and to such a degree
that, for example, your hands tied behind your back,
your back to the wall,
or else in a laboratory
in your white coat and safety glasses,
you can die for people—
even for people whose faces you’ve never seen,
even though you know living
is the most real, the most beautiful thing.
I mean, you must take living so seriously
that even at seventy, for example, you’ll plant olive trees—
and not for your children, either,
but because although you fear death you don’t believe it,
because living, I mean, weighs heavier.

II
Let’s say we’re seriously ill, need surgery—
which is to say we might not get up
from the white table.
Even though it’s impossible not to feel sad
about going a little too soon,
we’ll still laugh at the jokes being told,
we’ll look out the window to see if it’s raining,
or still wait anxiously
for the latest newscast . . .
Let’s say we’re at the front—
for something worth fighting for, say.
There, in the first offensive, on that very day,
we might fall on our face, dead.
We’ll know this with a curious anger,
but we’ll still worry ourselves to death
about the outcome of the war, which could last years.
Let’s say we’re in prison
and close to fifty,
and we have eighteen more years, say,
before the iron doors will open.
We’ll still live with the outside,
with its people and animals, struggle and wind—
I mean with the outside beyond the walls.
I mean, however and wherever we are,
we must live as if we will never die.

III
This earth will grow cold,
a star among stars
and one of the smallest,
a gilded mote on blue velvet—
I mean this, our great earth.
This earth will grow cold one day,
not like a block of ice
or a dead cloud even
but like an empty walnut it will roll along
in pitch-black space . . .
You must grieve for this right now
—you have to feel this sorrow now—
for the world must be loved this much
if you’re going to say “I lived”. . .

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