October 9, 2017 § 27 Comments
I wake to rain. Hard rain falling on the steel roof of our cabin, a torrent surrounding us, not pitter-pattering but rushing through the tree canopy and over our heads with a roar. Dawn is not yet broken, and in the dull gray I hear the rain and am satisfied. I fall back into sleep.
In the late morning I walk with my daughter to the front of our land. Rain still, and we in our slickers carry the day’s compost load and a small cloth bag which I use to collect eggs. My daughter trails several feet behind me, slowed as the umbrella she insisted on carrying blocks her view.
Through the gate into the chicken paddock, a maybe six thousand square foot piece of land at the forest’s edge. Behind the chicken house a blue open topped barrel catches rainwater, and as I approach it, I hope it has at least filled to the halfway point. The days and weeks have been dry of late, rains sparse, just enough to keep the well-mulched garden alive. Across the county creeks are empty, lake waterlines low. I see that the barrel is in fact totally filled, water running down its bulk. I am grateful. In the back corner of my garden is the duck house, with its own blue barrel and small pond to boot. Both are full. Likewise, the rain collection tank at the barn is topped off.
We made it through another summer. In a few months this water freezing will be my concern, but not today. Today I give thanks.
Autumn finds me a bit morose this year. The season for me is a time of culmination and reflection, and while a bit of melancholy coloring the edges of my mind this time of year is not unexpected, it has come heavier this particular season. I am feeling the wounds of the world. My gut cries for the wild, and I am tugged by yearning, wanting to run and to howl and to pant for breath in a deep and fecund wood in some other time, in a place long before or long after humanity’s grand attempt to subdue and control the beating heart of the Earth.
A man shot and killed a lot of strangers in Las Vegas the other day. The immediate reaction of many people was to presume this man belonged to an opposing political faction than their own, and in a macabre game of hot potato they tried to excoriate their enemies by tossing him like a live grenade into the other’s camp. Some howled for gun control laws. Others crafted bizarre conspiracy theories. We have seen this play out time and again in cases of random mass murders. Such events are almost a seasonal holiday in the US at this point. With such frequency it is a shame that so rarely is it uttered with any volume that these happenings are the result of the particulars of the culture.
Life in the modern, capitalist west is tedium. It is an exhausting bore. Without any substantial sense of belonging or meaning, stripped of spirit and tasked with an endless quest for money that buys less and less, people are miserable. Life has been shorn of all of the ceremonies and customs that once bonded a people and gave them a sense of purpose, and they are left with mere commerce. If a person out in public is not engaged in some act of buying or selling, they are loitering, they are a nuisance to be moved along. Most of the public has come to understand this unspoken premise, and they enforce it with vitriol at the sight of the homeless, the panhandler, the protestor. “Get a job!” they yell, but what they mean is “participate,” by which they mean “succumb, as I have, and call it virtue, as I do.”
The malaise of existence in this world where the wild is all but extinguished is felt far and wide, whether it is understood as such or not. Absent community and a deep sense of both autonomy and personal value, people become damaged. This damage expresses itself in myriad ways, as each individual filters the abuse of the dominant culture through their specific experience and biology. For many, self-medication is the obvious solution. People drink away the boredom and the sorrow. They smoke away the frustration and rage. Some turn to harder drugs, those with money buy them from a doctor and stay on the safe side of the legal apparatus. Those with less acquire their narcotics from a street dealer. Both buy their way out of feeling the depression, the pointlessness, the pain. The former boost pharmaceutical stock prices, the latter boost the share values of private prison enterprises.
For others, it is all too much to bear, and they kill themselves. In rare cases, the desire to kill turns outward.
It’s actually strange that this outcome is seen as strange. We are a people who isolate themselves in personal domiciles, personal cars, individual cubicles. From others we hide under headphones and behind screens communicating without voices or faces, just curt text and childish pictographs. By and large our hands never touch soil, our noses never smell wood smoke, our muscles don’t pump with lactic acid, our brows do not know sweat, our eyes do not know starlight. We have hammered the circle of time into a straight line, and bent the circles people used to sit in while they sang and laughed into single file queues in which we are silent, eyes cast down lest they meet another’s.
We do not live. Living is active. We are only active in the pursuit of making someone else rich while we earn just enough to make it until the next paycheck, and then we are passive. We sit and stare, trading entertainment for experience, hoping that watching others pretend to live will suffice by proxy.
Of course, there are outliers. There are some who recognize the ugliness of this existence, who with blood pumping in their veins take to the streets against the police and politicians who hem us all in with laws, with the confiscation of the commons, and with the baton and gun that back it all up. These people are too few, and the great proportion of the public spits at them. Any mention of the great crimes and shortcomings of civilization indicts all who refuse to act, and most prefer not to act, knowing that to act against power is dangerous. Further, most know that acquiescence of conscience and soul is far easier when one’s fellow downtrodden don’t ever talk about it. If we all agree to call the cage freedom, then it is freedom. If we call the plantation the country, or the economy, then we cease to be exploited and can through the power of linguistic device instead be the citizen.
Of course, the heart and the head can only be fooled so much. So the cracks in the veneer are filled with alcohol, drugs, shopping, watching, and occasionally a foray into homicide.
I was reading about the buffalo the other day. In the nineteenth century the US military set out to intentionally destroy the buffalo, even if by turning a blind eye to white hunters who illegally killed buffalo on Indian lands. It was remarked by Col. Dodge that “every buffalo dead is an Indian gone.”
After the plains Indians had finally succumbed to the genocidal pressure of white settlement, and their remnant bands were forced into reservations, white ranchers brought cattle to their lands. There were some Indians who asked if they could hunt the cattle, primarily as an attempt to maintain their culture. They wanted to sing their hunting songs and perform their ceremonial dances. After allowing it briefly, the whites decided it was best to just package the meat and give it to the Indians.
What becomes of people when you strip them of everything that makes them human? What becomes of people who no longer sing? What becomes of people when they have been taught to insist that the world is silent, and dead? This is all of our heritage. Somewhere far enough back, your progenitors were brought into the fold through death and indignity. Their songs are silent. Their ceremonies are forgotten. And so we stumble blindly forth, in dark corridors seeking. In the black, some remain broken, others take up with history’s killers, and angle to fill the role of the abuser.
In my region there are those who want to cut the forests. They think that they have observed the forest long enough to know how to control it. They think they have the wisdom to manage a forest better than it can manage itself. How does one argue? The only words they will accept are in their own language, the language of domination, the language that insists on seeing only disparate pieces in a grand machine, the language that has exorcized the sacred.
I cannot convince you to leave the forest be in that language. I cannot convince you to seek the wild with those lifeless words. I cannot convince you to abandon this culture in the language that it birthed.
You have to feel it. Perhaps you do already. Perhaps you aren’t sure what you feel, other than a general sense that something is not right. Do not snuff it out. Nurture it. Breathe life into it. Let it guide you to others. Give yourself permission to feel even if it is only the pain. Move boldly through the darkness, and listen for the howl.
April 1, 2015 § 20 Comments
“We are what we pretend to be, so we must be careful about what we pretend to be.”
Daffodils have thrust their green blades through the warming soil, and despite the softly falling sleet tapping on the still barren branches in the forest all around me, spring is here to stay. With spring came the thaw, and last week my gravel driveway was subsumed by the clay Earth under the weight of my truck. Life lessons are everywhere if we listen. Watching hundreds of dollars worth of heavy limestone sink into mud tells me something about man and his works, about diminishing returns, entropy, and desire. It also tells me that if we had no capacity for laughter, we would likely have all died long ago.
This is going to be a year of stone for me. A friend helped me acquire many tons of reclaimed, hand hewn brownstone which I will now have the pleasure of carrying and stacking one at a time around the perimeter of our home. It was not long ago that I finished filling the trench atop which our cabin is built with gravel, all carried into place by hand in five gallon buckets.
Such work gives one time to think. And to re-think. And then to think some more.
One of my favorite writers of the current era is John Michael Greer. He posts a weekly essay at his website thearchdruidreport, and he posts a monthly essay on his more esoteric blog thewellofgalabes. Aside from his amazing ability to step back from the time we are living in, and to try to view the world through a wider temporal lens, he also has been keen enough to brave the topic of our subjective perception of reality. As the edifice of civilization weakens, such ideas are of great importance. From his piece “Explaining the World.”
“Most people nowadays think of the world as a static reality, over which time flows like water over rocks on the bed of a mountain stream, and to this way of thinking the rocks and the water are both “out there” existing by themselves without reference to any human beings who may or may not be observing them.
The interesting thing about this sort of thinking is that scientists pointed out a long time ago that it’s wholly incorrect. The world you experience is not “out there;” what’s “out there,” as any physicist will tell you, is an assortment of subatomic particles and energy fields. Your senses interact with those particles and fields in idiosyncratic ways, triggering electrochemical flows in your nervous systems, and those flows produce in your mind – we’ll discuss what that last word means later on – a flurry of disconnected sensory stimuli, which you then assemble into an image or representation.”
What Greer then goes on to extrapolate is that, in essence, the world as you experience it is a story you tell yourself based on cultural, biological, and sensory factors. Philosopher Thomas Metzinger delves into the same territory with his book, “The Ego Tunnel,” in which he ultimately postulates that a self does not objectively exist. As a biological entity of significant complexity and mobility, traveling through an unpredictable environment, we require an internal sense of wholeness to navigate the events we are presented with. The combination of a sensory image of the world before us combined with the perception of a unified center that is ínside as opposed to outside, creates what Metzinger calls, the Ego Tunnel.
Metzinger’s work is involved and discusses our perception of time and where we reside within it, and ultimately describes the same phenomenon Greer wrote about from a neurological perspective. The long and short of such theories is that, we are a story that we tell ourselves. Most of this story is delusion.
The more in depth explanation is that our perceptions of ourselves and of the world in which we live are representations. You are a story that you tell yourself. The world around you is a story that you tell yourself. When you become despondent with the state of things, wondering why people aren’t rising up and changing the world for the better in light of just how bad the facts of our situation are, remember that by and large, we are not motivated by facts so much as we are motivated by stories. Remember as well that stories, like all of the creations of human beings that are intended to serve us as tools, are subject to the laws of diminishing returns. This is to say, they have shelf lives of usefulness. When a story people tell themselves no longer serves them under the conditions in which they exist, and when more effort goes into preserving the story than people gain in benefits from believing it, the story becomes useless, and the people who are wholly bound to it, who benefit the most from it, can become dangerous. This applies to individuals as well as to entire societies.
Writing of a demon that destroys souls and leaves vacuous skinwalkers wandering the landscape in search of fried cheese and alcohol is certain to anger some readers. In our culture, objectivity is king, and any suggestion of a non-quantifiable phenomenon is treasonous to the dogma established and maintained by the church of math and science that proclaims their order has brought us all of the good we see in the world – medicine, computers, Instagram – and that those who promulgate non-measurable ideas are the source of all that is evil – superstition, war, fear, etc. They would say my talk of demons is nonsense that only obfuscates the truth of our circumstances.
I claim no objective truth. I make no promises that the right Geiger counter or infared camera will detect the fell beast behind the persistence of the system. But I do humbly suggest that the story we have been told – and have ourselves been retelling – is a story that is doing more harm than good. As evidence for my claim I present the tragedies unfolding in the world right now that are colliding in an exponentially more dangerous synthesis with every passing day.
Let’s be clear, the people responsible for acidifying the oceans, clear cutting the rainforests, and completely inundating our very blood and tissues with industrial fire retardants and other carcinogens are people who all subscribe to a particular story about themselves. It isn’t the people who tell themselves a story in which they are children of a mother Earth, bound by responsibilities to their ancestors, descendants, and land bases who are causing these traumas. It isn’t the people who tell a story in which the animals and the plants and the rivers are alive and sentient who are operating slaughterhouses, mono-cropping Round-Up Ready soy, or leeching coal ash into waterways.
We know which people do these things. We know the story that they tell themselves, because we are barraged with it. It is a hot iron brand that scars our hearts from birth or maybe before. We are hopelessly traumatized by and unflinchingly committed to this tale.
It goes like this:
We are the wisest ape, having discovered our place in an objective and material universe we set out conquering nature and are on a trajectory to move off toward colonizing the cosmos. Having beat back the jungles of irrational superstition we have ascended to the summit of being, as civilized and democratic individuals we have conquered our Hobbsian state of nature which was always nasty, brutish, and short. Our very nature is one of yearning for constant technological progression that consistently nets benefits in health, freedom, intellect, and ability.
But this is a tale, a myth, a television screenplay. As individuals we have been cast as characters, and we have lived the story so entirely for so long that we have forgotten that we dance about a thespians stage.
Nature cannot be conquered. Nature is not a thing apart from ourselves. We are spun of the same swatch of fabric as every tree, spider, moss, and pebble. Technological progress has brought us a body burden of toxicity and a land base that is struggling to survive, not to mention a near total erosion of personal autonomy. Behind every smart phone is a dragline, a smokestack, a poisoned waterway, and a whole mess of miserable human workers, shackled to cubicle or an assembly line while overseers look on, weapons aimed. Not to mention the entire host of police, spies, and spooks all collecting every bit of data you generate should ever a case need to be manufactured to demonstrate your guilt.
And then there is us. We see ourselves as job titles, confused by shiny badges and expensive suits. Roles are internalized and we believe that police, and judges, and presidents are as real and immutable as rocks and rivers and trees. We forget that a throne is just a chair, and never even question the true nature of chairs. So as the world falls into chaos, as armies of maniacs establish oil empires, currency unions, and caliphates, we must remember that these are all just stories that have out lived their usefulness in a time of diminishing net energy and growing ecological catastrophe. This will be the hallmark of our age; a cacophony of myths from all corners of the globe parading into a Colosseum at the end of history, waging war to see who can stand as grand master of the steaming heap of slag and bones together they have wrought, all before the grand consequences of several millennia of civilization come torrenting down upon us like a deluge.
What story will be left standing to define who and what we are? Stream live with the Google app. Vote for your favorite cultural delusion at #TeamBabylon.
Previously I wrote that a driving reason so many people daily scroll through blogs and forums and news feeds all reporting in on the latest horror stories civilization had to tell is because, they are in effect, hoping to come upon a plan. Maybe today will be the day some individual or group will have posted an effective guide as to how we can all finally come together and act to destroy the current hierarchies of power, end the needless daily violence doled out by agents of state and capital, and maybe even to reverse the ecological destruction that is wiping out innumerable species and habitats.
I wish I had that plan to offer, but I don’t. I’m not sure that anyone could. This is an unsettling thought for many because we are so used to conceiving of problems as necessarily having solutions, as if both are cast simultaneously in a factory somewhere and the existence of one thus proves the existence of the other. Of course, when most people consider the totality of the crises bearing down on us, when they seek solutions, what they are really seeking are solutions that fit into the narrative of their current existence without disturbing its boundaries. This is to say, the solution must not involve too much discomfort, heartache, or death. It certainly must not call into question who we believe we are and what we believe we have been spending our entire lives or even our collective history doing.
Our blood is just too precious to spill. Our story is just too important forget, or God forbid, to erase.
So you, dear reader, my digital comrade, my friend unmet and so far away, are going to have to figure out how to endure. To persevere.
These times are bigger than you or I, and indeed, all times likely are. Remember, we are hunter gatherers who have been endowed by nature with a plethora of tools for navigating and thriving in the environment in which we evolved, and whether by some stroke of cosmic irony or demonic cruelty, we now live removed from the environment in which those particular tools serve us best. You exist as you do to successfully participate as a tribe member in an organic environment of subjective experience. Instead you stand in line, you sit in traffic, you fill out the paperwork in duplicate before retiring to your domicile dominated by right angles to sit with your eyes open while advertisers spoon-feed you your dreams. Awash in symbols and slogans and a depressing amount of pornography, is it any wonder that the bulk of the population requires some sort of stimulant or depressant or anti-depressant or anti-psychotic just to keep from lashing out?
To quote a bit of pop culture, “The odds are never in our favor.”
So I apologize, I have no plan for solving the massive and converging crises of age, but I do have some thoughts on how to persevere. Every one of us is laden with emotional and psychological baggage, and as we move through ever more difficult and tragic circumstances it will not be of service to anyone to cling to old narratives and myths that have outlived their usefulness. The work of finding a truer tale, a better tale, a story that we can tell ourselves that is healing and has the ability to carry us for generations will be difficult and will likely take a long, long time. But we have to stop telling the wrong story. The story we need to be telling is one we will all write together over the coming generations, and the process of altering from what is to what will be is likely to be heartwrenching and backbreaking for a long time to come. For a beginning to be made, and one must be made, we must remember to catch ourselves in the moment when we demand that others keep up their end of the current tale, when we out of habit demand that they continue playing the old roles. We cannot be afraid that if we walk away first, we will walk alone. The desire to end the current story is palpable, it percolates just beneath the surface.
In this moment we may not have the collective power to slay the demon, but dammit we can stop doing the heavy lifting of immiserating one and other for him simply by being so very careful about what we pretend to be.