“Imagination,” on the other had, wrote Dr. Johnson elsewhere, “a licentious and vagrant faculty, unsusceptible of limitations and impatient of restraint, has always endeavored to baffle the logician, to perplex the confines of distinction, and burst the enclosures of regularity.” Bar describes the contrast between the imaginative mind and the information processing mind as “a tension in our brains between exploration and exploitation.” Gorging on information makes our brains “’exploit’ what we already know,” or think we know, “leaning on our expectation, trusting the comfort of a predictable environment.” When our minds are “unloaded,” on the other hand, such as can occur during a hike or a long, relaxing shower, we can shed fixed patterns of thinking, and explore creative insights that might otherwise get buried or discarded.
In terms of power, it’s obvious that this ability made Homo sapiens the most powerful animal in the world, and now gives us control of the entire planet. From an ethical perspective, whether it was good or bad, that’s a far more complicated question. The key issue is that because our power depends on collective fictions, we are not good in distinguishing between fiction and reality. Humans find it very difficult to know what is real and what is just a fictional story in their own minds, and this causes a lot of disasters, wars and problems.
The best test to know whether an entity is real or fictional is the test of suffering. A nation cannot suffer, it cannot feel pain, it cannot feel fear, it has no consciousness. Even if it loses a war, the soldier suffers, the civilians suffer, but the nation cannot suffer. Similarly, a corporation cannot suffer, the pound sterling, when it loses its value, it doesn’t suffer. All these things, they’re fictions. If people bear in mind this distinction, it could improve the way we treat one another and the other animals. It’s not such a good idea to cause suffering to real entities in the service of fictional stories.
Ever wonder why the oil industry has so much influence? This chart shows that all metal markets combined don’t even come close to touching the oil market!
The living mystery of any divinity is ever-present. What we call ‘gods’ are living principles that continue to incarnate both in us and in the world around us in ways that elude rigidly theistic understandings. While the divine functions are perennial, the ‘bodies’ or ‘vehicles’ in which they are incarnated often take unexpected forms, speaking as much through the ‘profane’ world as through the recognisably sacred. Indeed, they speak to us most often where we are, and not where we expect to see or hear them. Hidden in plain sight, they appear in the universal language of symbol and synchronicity, which is not bound to time or place, but emerges through the amorphous interactions between our minds and the phenomenal world.
Aaron Cheak, The Leaf of Inmortality
Modern civilisation as we know it faces a number of major threats. Escalating economic inequality and an increasingly atomised society could lead to large-scale social breakdown. The depletion of natural resources is having a profound effect on the environment. As climate change continues to worsen, the ecosystems upon which human and non-human life depend are subjected to intolerable conditions. States across the globe have long since acquired the means by which to exterminate the species several times over, and given the continued plundering of natural resources in the pursuit of profit, the possibility of a nuclear war over what’s left doesn’t seem too unlikely.
These crises are often portrayed in the mass media as though they are separate from one another. They have different causes and thus, they can be dealt with in isolation. However, this approach is proving itself to be inadequate, given that these crises are continuing to deteriorate, and accumulating evidence suggests that, far from being separate, these crises are linked to one another, culminating in a ‘perfect storm’.
A study published in a journal called ‘Ecological Economics’ recently suggested that human civilisation is headed for an irreversible collapse as a result of unsustainable resource exploitation and the increasing stratification of society between the rich and the poor. Equally alarming is a more recent study, which argued that a sixth mass extinction event is likely to occur due to human activities. Furthermore,a widespread scientific consensus exists in support of the position that global climate change has been caused by human activities, as a result of fossil fuel-burning processes that release carbon dioxide into the atmosphere. This position has endorsements from almost 200 scientific organisations worldwide.
Finite fossil fuels are heavily relied upon as a source of energy across the globe, with coal, oil and natural gas accounting for 86.9% of world primary energy consumption in 2012, whereas hydroelectricity, renewables and nuclear energy only accounted for 13.1%. Even methods of energy production that appear to be more ecologically sustainable often suffer from the same drawbacks, requiring the intensive use of fossil fuels in different parts of the production process.
Climate change and energy scarcity also have a direct impact on food production. Climate change creates harsh conditions for organisms to survive, resulting in more crop failures due to extreme weather, while current methods of agricultural production are heavily reliant on fossil fuels for fertilisers, pesticides, and the maintenance of global supply chains. Conventional perspectives on industrial carbon emissions in general often fail to account for emissions that occur during distributive stages of production.
A possible way of dealing with this would be to establish decentralised, participatory forms of economic organisation, putting resource allocation under the democratic control of local communities. However, under the existing political and economic system, the vast majority of the population lack access to the world’s productive resources, which are instead held in the hands of a minority of statesmen and capitalists