Charles Eisenstein · Daniel Schmachtenberger: Self-terminating Civilization (E34)
Charles Eisenstein · Daniel Schmachtenberger: Self-terminating Civilization (E34)
NB what follows is (compressed further) from An Excerpt of Bayo Akomolafe’s, These Wilds Beyond our Fences: Letters to my Daughter on Humanity’s Search for Home.
The issue of race is a vexing thing, escaping full articulation. In a time of tearful losses and oppression suffered because one is not the “right” color, much rides on the particular ways and particular thoughts we employ to think about blackness. Continue reading “I WANT MY SKIN TO BREATHE”
It is hard to deny that the power of language has been substantial. One might argue that it has been too substantial, or perhaps more to the point, too substantializing. Neither an exaggerated faith in the power of language nor the expressed apprehension that language is being granted too much power is a novel feature of the late twentieth century and the early twentyfirst. For example, during the nineteenth century, Nietzsche warned against the mistaken tendency to take grammar too seriously: allowing linguistic structure to shape or determine our understanding of the world, believing that the subject-and-predicate structure of language reflects a prior ontological reality of substance and attribute. The belief that grammatical categories reflect the underlying structure of the world is a continuing seductive habit of mind worth questioning. Continue reading “TAKING MATTER SERIOUSLY”
For years, normality has been stretched nearly to its breaking point, a rope pulled tighter and tighter, waiting for a nip of the black swan’s beak to snap it in two. Now that the rope has snapped, do we tie its ends back together, or shall we undo its dangling braids still further, to see what we might weave from them?
Charles Eisenstein, The Coronation.
Listen to/or read the full essay Here.
The anthropocentrism that looks out on the world and says “we did this!” – including the more tolerable kind that looks out on the so-called Anthropocene and sadly mutters “we did this” – denies the significance of the other-than human in the world’s emergence. The closer we look, the more we find that we never act alone: every small gesture is a generation of the collective. Every small gesture is already cooked in a cauldron of many spoons, stirred by things whose names we can pronounce, and other things that are not quite nameable. Every small gesture is already a compost heap of a million critters. The “human” is a carnival of nonhuman doings; it is, to use Karen Barad’s term, a posthumanist performativity that shapes the world, allocates agency, and troubles boundaries. Like dust.
We are fundamentally porous and promiscuous. This is the world we live in – a carnival of the unexpected, of the irregular, the grotesque, or monstrous bodies – where the hard and cold lines that distinguish you from me, us from trees, trees from economics, and economics from whale shit are blurry, leaky and wet. our own bodies are populated by trillions of other bacterial cells in their own becomings, but these cells do not live “on” you, or with you, or through you. They are you: they are necessary to your body’s ongoing survival. You couldn’t be human without these alien entanglements that breach the fences between you and your environment. These overlapping bodies, pressed together in this strange material world characterised by a “horrifying kind of intimacy,” make it impossible to make a once-and-for-all cut between where I stop and where you begin, or where life stops and death triumphs, or where matter gallops forward and mind allegedly tugs on the reins. It is in this sense we are monsters. We are one and many. You are only yourself through others.
Is this a way of easing oneself out of responsibility for, say, the impact of industrial activity on climate and environmental well-being? No, it is a way of deepening it – because to so summarily assign blame and pin an entire upholstery of multiple events to a single factor, or an essential substrate working behind the scenes, is to further distance ourselves from the world’s happenings and – intentions notwithstanding – reduce the world to separable parts where our technological mastery is its main driver. It is to strip matter of its own desire, will, intention, and movement so that it doesn’t present an impediment to our concerns.
Bayo Akomolafe, These Wilds Beyond Our Fences.
The world that the climate activist hopes to save kills him. Dismantles him. Tears him apart. Diffracts him so that what was once quintessential is now spread abroad. Things fall apart and the centre cannot hold.
Instead of an independent agent – the vaunted unit of social change whose intentions and motivations and exhaustions are the engine room of world change – surrounded by the paraphernalia of her vocation, we must now turn our attention to the whole assemblage and what this organization of bodies is doing. The climate activist is no longer the human separate from the furniture of activism, but the ‘human’ and the materials: the computer screens, the concepts, the classifications, the categories of thought, and the city in its subjectivizing effects. As such, the classical self is decentred as the focus of our attention and prayers; social change is not predicated on the unilateral moves of the human self, but on assemblages breaking through (deterritorializing and reterritorializing) other assemblages. Continue reading “POSTACTIVISM”
Behold but One in all things; it is the second that leads you astray.
That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our language. For language, as Richard Trench pointed out long ago, is often ‘wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of divination.’ For example, how significant it is that in the Indo-European languages, as Darmsteter has pointed out, the root meaning ‘two’ should connote badness. The Greek prefix dys-(as in dyspepsia) and the Latin dis- (as in dishonourable) are both derived from ‘duo.’ The cognate bis- gives a pejorative sense to such modern French words as bévue (‘blunder/ literally ‘two-sight’). Traces of that ‘second which leads you astray’ can be found in ‘dubious,’ ‘doubt’ and Zweifel – for to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its ‘two-timers.’ Obscurely and unconsciously wise, our language confirms the findings of the mystics and proclaims the essential badness of division- a word, incidentally, in which our old enemy ‘two’ makes another decisive appearance.
Here it may be remarked that the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. Only the pure in heart and poor in spirit can come to the unitive knowledge of God. Hence, the attempt to impose more unity upon societies than their individual members are ready for makes it psychologically almost impossible for those individuals to realize their unity with the divine Ground and with one another.
So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckhart’s, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the ‘thou’ from the ‘That’.
Aldous Huxley, The Perennial Philosophy.
Unlike the hidden character of what lies beyond the horizon (the future), and unlike the unseen nature of that which resides under the ground (the past), the air is invisible in principle. That which today lies beyond the horizon can at least partly be disclosed by journeying into that future, as that which waits under the ground can be somewhat unearthed by excavations into the past. But the air can never be opened for our eyes, never made manifest. Itself invisible, it is the medium through which we see all else in the present terrain.
And this unseen enigma is the very mystery that enables life to live. It unites our breathing bodies not only with the under-the-ground (with the rich microbial life of the soil, with fossil and mineral deposits deep in the bedrock), and not only with the beyond-the-horizon (with distant forests and oceans), but also with the interior life of all that we perceive in the open field of the living present-the grasses and the aspen leaves, the ravens, the buzzing insects and the drifting clouds. What the plants are quietly breathing out, we animals are breathing in; what we breathe out, the plants are breathing in. The air, we might say, is the soul of the visible landscape, the secret realm from whence all beings draw their nourishment. As the very mystery of the living present, it is that most intimate absence from whence the present presences, and thus a key to the forgotten presence of the earth.
The Navajo identification of awareness with the air – their intuition that the psyche is not an immaterial power that resides inside us, but is rather the invisible yet thoroughly palpable medium in which we (along with the trees, the squirrels, and the clouds) are immersed-must seem at first bizarre, even outrageous, to persons of European ancestry. Yet a few moments’ etymological research will reveal that this identification is not nearly so alien to European civilization as one might assume. Indeed, our English term “psyche”-together with all its modern offspring like “psychology,” “psychiatry,” and “psychotherapy”-is derived from the ancient Greek word psychê, which signified not merely the “soul,” or the “mind,” but also a “breath,” or a “gust of wind.” The Greek noun was itself derived from the verb psychein, which meant “to breathe,” or “to blow.” Meanwhile, another ancient Greek word for “air, wind, and breath”-the term pneuma, from which we derive such terms as “pneumatic” and “pneumonia”-also and at the same time signified that vital principle which in English we call “spirit.”
Of course, the word “spirit” itself, despite all of its incorporeal and non-sensuous connotations, is directly related to the very bodily term “respiration” through their common root in the Latin word spiritus, which signified both “breath” and “wind.” Similarly, the Latin word for “soul,” anima-from whence have evolved such English terms as “animal,” “animation,” “animism,” and “unanimous” (being of one mind , or one soul), also signified “air” and “breath.”
Moreover, these were not separate meanings; it is clear that anima, like psyche, originally named an elemental phenomenon that somehow comprised both what we now call “the air” and what we now term “the soul.” The more specific Latin word animus, which signified “that which thinks in us,” was derived from the same airy root, anima, itself derived from the older Greek term anemos, meaning “wind.”
We find an identical association of the “mind” with the “wind” and the “breath” in innumerable ancient languages. Even such an objective, scientifically respectable word as “atmosphere” displays its ancestral ties to the Sanskrit word atman, which signified “soul” as well as the “air” and the “breath.” Thus, a great many terms that now refer to the air as a purely passive and insensate medium are clearly derived from words that once identified the air with life and awareness! And words that now seem to designate a strictly immaterial mind, or spirit, are derived from terms that once named the breath as the very substance of that mystery.
It is difficult to avoid the conclusion that, for ancient Mediterranean cultures no less than for the Lakota and the Navajo, the air was once a singularly sacred presence. As the experiential source of both psyche and spirit, it would seem that the air was once felt to be the very matter of awareness, the subtle body of the mind. And hence that awareness, far from being experienced as a quality that distinguishes humans from the rest of nature, was originally felt as that which invisibly joined human beings to the other animals and to the plants, to the forests and to the mountains. For it was the unseen but common medium of their existence.
But how, then, did the air come to lose its psychological quality ?
David Abram, The Spell of the Sensuous: Perception and Language in a More-Than-Human World