To explore how we can respond meaningfully to this moment of crisis, we will draw on this and previous work to provide a snapshot diagnosing the fundamental contours of the crisis. This will provide the groundwork to see the crisis for what it is: an act of war on Planet Earth, on all of life, on all of us. Seeing the crisis for what it is, clarifies in a way that is often eclipsed in the everyday what’s really at stake. And this in turn opens us to seeing the possibilities for action, by unmasking the most fundamental obstacle to change: the illusion of our powerlessness, and the mechanisms by which this illusion is perpetuated to ensure the peoples’ silence, fear, apathy and disunity.
A systemic crisis in the global Deep System has driven the violent radicalization of a Deep State faction
Lately, there’s been a lot of rhetoric comparing Donald Trump to Adolf Hitler. The concern is that a Nazi-type regime may be rising in America.
That process, however, began a long time ago.
In fact, following the second World War, the U.S. government recruited Hitler’s employees, adopted his protocols, embraced his mindset about law and order, implemented his tactics in incremental steps, and began to lay the foundations for the rise of the Fourth Reich.
Sounds far-fetched? Read on. It’s all documented.
Is the history of humanity really a march towards the heavens? Towards greater civilization? John Gray isn’t so sure.
‘Those who ignore the destructive potential of future technologies can do so only because they ignore history. Pogroms are as old as Christendom; but without railways, the telegraph and poison gas there could have been no Holocaust. There have always been tyrannies; but without modern means of transport and communication, Stalin and Mao could not have built their gulags. Humanity’s worst crimes were made possible only by modern technology.
There is a deeper reason why “humanity” will never control technology. Technology is not something that humankind can control. It as an event that has befallen the world.’
In Oakland, California, in 1966, community college students Bobby Seale and Huey Newton armed themselves, began patrolling the police, and promised to prevent police brutality.
The truth is that mass demonstrations are rehearsals for revolution: not strategic or even tactical ones, but rehearsals of revolutionary awareness. The delay between the rehearsals and the real performance may be very long: their quality – the intensity of rehearsed awareness – may, on different occasions, vary considerably: but any demonstration which lacks this element of rehearsal is better described as an officially encouraged public spectacle.
A demonstration, however much spontaneity it may contain, is a created event which arbitrarily separates itself from ordinary life. Its value is the result of its artificiality, for therein lies its prophetic, rehearsing possibilities.
A mass demonstration distinguishes itself from other mass crowds because it congregates in public to create its function, instead of forming in response to one: in this, it differs from any assembly of workers within their place of work – even when strike action is involved – or from any crowd of spectators. It is an assembly which challenges what is given by the mere fact of its coming together.
State authorities usually lie about the number of demonstrators involved. The lie, however, makes little difference. (It would only make a significant difference if demonstrations really were an appeal to the democratic conscience of the State.) The importance of the numbers involved is to be found in the direct experience of those taking part in or sympathetically witnessing the demonstration. For them the numbers cease to be numbers and become the evidence of their senses, the conclusions of their imagination. The larger the demonstration, the more powerful and immediate (visible, audible, tangible) a metaphor it becomes for their total collective strength.
I say metaphor because the strength thus grasped transcends the potential strength of those present, and certainly their actual strength as deployed in a demonstration. The more people there are there, the more forcibly they represent to each other and to themselves those who are absent. In this way a mass demonstration simultaneously extends and gives body to an abstraction. Those who take part become more positively aware of how they belong to a class. Belonging to that class ceases to imply a common fate, and implies a common opportunity. They begin to recognise that the function of their class need no longer be limited: that it, too, like the demonstrations itself, can create its own function.
They did, however, all agree on one simple thing: Trump shouldn’t be President.
This agreement and huge size of the protest is what I call the plausible promise of an open source protest. It demonstrates, to many of the people attending the protest and many on the sidelines, that removing Trump from office through protest may actually be possible.
This is a big deal, a plausible promise makes the likelihood of an effort forming to remove Trump from office through aggressive protest, much more likely.
It’s also a big deal because open source protests are nearly unstoppable. Once a protest like this gets going here, it won’t stop until it drives Trump out of office, just like it ousted the leaders of Egypt, Tunisia, Syria, and Libya.
A new book lays out the scientific case for lengthening your telomeres—and perhaps your life
Our society, communities, knowledge, beliefs, practices, culture, arts, stories, myths, philosophies, psychologies, healing arts, education, innovation, expression, and connection are all forms of common wealth that humanity either builds together . . . or depletes and destroys. I regard these as part of my “true wealth”, and they are all intimately tied to the wellbeing of others. Our common wealth of culture and community is connected to each person’s ability to create, invent, express, live, breathe, heal, nurture, and explore. If my fellow human beings do not have the time or opportunity for these experiences, the “richness” of my own life within our culture and society diminishes.
And, as I wrote in the Billionaire Buddha, our fellow humans are only one small sliver of the total equation. Our human existence is reliant on a vast network of living systems. In this time of climate crisis, our fate is tied up with the vitality or demise of all other species of plants and animals that co-create the ecosystems upon which our own existence depends. No amount of fortune is worth anything on a dead planet. Our human wealth relies on the “wealth and prosperity” of the forests, oceans, plains, rivers, skies, glaciers, mountains, deserts, lakes, and so on. Buddhist perspective (on one level) rests on an understanding of the interconnected web of existence. We make true wealth together or not at all.