Thurman’s spirituality was grounded not only in the beauties of the black experience, but grounded as well in the terrors of the black experience, as only someone living in Florida and Georgia could know them in 1915 and 1920 and 1930. At the same time, it was a spirituality that says: “And knowing all that, I also know that all human beings are one.”
This kind of strange combination of spiritual truth with hard political social truth led one young man in the 1930s to say this about Howard Thurman: “I’m disappointed in him. We thought we had found our Moses. And he turns out to be a mystic.” That’s the spirituality that gets people all riled up.
Our current hierarchical view of ourselves and of our consciousness (with “I” at the apex, and “my ideas, my emotions, my experiences, and accumulated skills, etc.”, below) can now be shown to be fundamentally incoherent in a number of ways—the central contention being that in actual fact there isn’t and there can be no centre to our consciousness the same way that there is no centre to a river. Breaking away from the cul-de-sac of the this current/common hierarchical view, this chapter outlines a new model in which conditioned responses of memory—in the form of holarchically ordered, fundamentally interconnected basic assumptions and emotional attitudes—provide a continually shifting structure of consciousness (akin to the changing (infinite, yet finite) structural patterns which may arise in a kaleidoscope)..
For more than a year, alongside immigration and an oil pipeline, net neutrality has been one of the biggest policy debates in the nation, prompting thousands of articles, late-night comedy skits, many Senate letters, days of mass action, and a video pronouncement from the leader of the free world. Cable and phone companies (like Comcast and Verizon) want the power to charge Web giants (like Netflix and Amazon) for access to fast lanes and preferential treatment on the Internet, which would radically change the level playing field we have today for all inventors, speakers, and organizers. A year ago, it looked like they were going to win big, but the American public spoke.
At this point, you may be wondering, “Where are we now?” Here’s the status update: We are one month from the Federal Communications Commission issuing a final decision. But it will be a month that matters because it’s not yet clear who will triumph. For the next month, the giant phone and cable companies will be lobbying to put a loophole in the FCC’s rule. Any significant loophole will do. They will ask for many loopholes, but all they need is one. So they can “compromise” by letting go of several outrageous loopholes because with one alone they can create an entirely new business ecosystem of slow and fast lanes that undermines the open Internet. It would be the one loophole they need to rule all the websites and users.
Willing ourselves free is not easy. Freedom is not a given. Neither is self-actualization. Both take hard work to maintain, and there’s a huge amount of responsibility in freedom that slaves will never know. Similarly, self-actualization is not a given. There are complications galore. It takes practice, dedication, and ruthless resolve to maintain. But it is our responsibility, and ours alone, to sustain it.
…let us learn bravely to stand our ground, and fight him. And to begin to deprive him of the greatest advantage he has over us, let us take a way quite contrary to the common course. Let us disarm him of his novelty and strangeness, let us converse and be familiar with him, and have nothing so frequent in our thoughts as death. Upon all occasions represent him to our imagination in his every shape; at the stumbling of a horse, at the falling of a tile, at the least prick with a pin, let us presently consider, and say to ourselves, ‘Well, and what if it had been death itself?’ and, thereupon, let us encourage and fortify ourselves. Let us evermore, amidst our jollity and feasting, set the remembrance of our frail condition before our eyes, never suffering ourselves to be so far transported with our delights, but that we have some intervals of reflecting upon, and considering how many several ways this jollity of ours tends to death, and with how many dangers it threatens it. The Egyptians were wont to do after this manner, who in the height of their feasting and mirth, caused a dried skeleton of a man to be brought into the room to serve for a memento to their guests… Where death waits for us is uncertain; let us look for him everywhere. The premeditation of death is the premeditation of liberty; he who has learned to die has unlearned to serve. There is nothing evil in life for him who rightly comprehends that the privation of life is no evil: to know, how to die delivers us from all subjection and constraint.