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The Ascent of Humanity

Natural Capital

The same people who brought the sewer pipes turn another small piece of the Pine Barrens into money every few weeks. Probably when there's nothing left, and the last of the watershed is poisoned, the people who are responsible for killing the beaver will know the helpless sense of irreversible loss Rick and I had felt.-- Tom Brown, Jr.

In no realm is the campaign to "make it all ours" so concrete as in the conversion of natural capital to financial capital. Natural capital refers to the earth itself: the earth's minerals, land, soil, oceans, fresh water, genomes, and biota; everything, that is, that was not created by human beings. I would like to say "natural resources", but in this locution lies the very assumption we are examining. To think of the planet as consisting of "resources" already implies it is ours, defines the world in terms of its usefulness to us, and sets us separate and apart in relation to it.

The most commonly recognized form of natural capital is fossil fuel, comprising coal, oil, and natural gas, which we are depleting at an accelerating rate. These are Thom Hartman's "last days of ancient sunlight" upon which industrial society depends. However, while the energy crisis certainly does contribute to the convergence of crises that will undo the Age of Separation, it is only a tiny part of the picture. Other forms of natural capital are probably even more significant. First is the earth's capacity to absorb the toxic effluvia of our conversion of wealth to money: the radioactive waste and the pharmaceutical residues, the agricultural runoff and the incinerator sludge, the sulfur dioxide and the ozone, the CFCs and the PCBs. Once localized or subclinical in their effects, these poisons now threaten entire bioregions and ecosystems. Wait, did I say "threaten"? That isn't the right word anymore, because many of them are already dead, and many more are dying. As the damage intensifies, the consequences will be harder to avoid. Indeed, they are already upon us, in the rise of birth defects, autoimmune diseases, and cancer. But that is nothing compared to the possible disruption of climactic systems and the mechanisms of atmospheric homeostasis that depend on a healthy ecology.

Another urgent problem is the loss of fertile soil and clean water. Deserts have been swallowing fertile land ever since linear methods were first applied to agriculture. Ancient Sumer, the cradle of civilization, was once known as the Fertile Crescent. Now it is the desert of Iraq. North Africa, once the breadbasket of the Roman Empire, is now wholly given to the great Sahara. The same fate awaits the United States, where topsoil losses of two billion tons per year are seventeen times higher than the rate of soil formation,[18] and especially the drier West, where dependency on irrigation exposes vast tracts to salinization. Meanwhile, chemical agriculture contributes to an alarming depletion of soil minerals, as USDA statistics on fruits and vegetables—which have as little as ten or twenty percent the mineral content of two generations ago—demonstrate.[19] As for water, water tables are dropping on every continent. Great rivers such as the Yellow and Colorado routinely run dry, and the Nile and Ganges barely make it to the sea. The Aral Sea has shrunk to half its former size, killing all fish due to higher salinity.[20] Meanwhile, according to the World Medical Association, over half the world population lacks access to potable water,[21] while even in America tap water is routinely treated with chlorine to destroy waterborne pathogens. Increasingly, it is also polluted with various carcinogens, mutagens, and endocrine disruptors. Of course, like any other destruction of the commonwealth, this presents a great business opportunity. The fastest-growing beverage category is now bottled water, now a commodity like everything else, while huge corporations battle for control of newly privatized water utilities around the world.

Sometimes people object to these doom-and-gloom scenarios by pointing out examples like the Great Lakes where water quality has actually improved. Yes, there have been temporary, localized improvements. Too often, though, the pollution has merely been exported. Factories in China, producing the same heavy industrial products once made in Cleveland and Milwaukee, spew the same pollutants as before into different rivers. Air quality may have improved in Los Angeles, but the worsening air in Bangkok, Manila, and Shanghai more than offsets that improvement. Some pollutants are now banned, and some practices abandoned, but others more insidious have taken their place. Nonetheless, mine is not actually a doom-and-gloom viewpoint. I am an optimist. My optimism does not depend, however, on ignoring the gravity of our situation. It will take an extraordinary transformation in human beingness to create the beautiful world my heart tells me is possible.

I'll touch upon just one other category of disappearing natural capital: biodiversity. The totality of the planet's plants, animals, bacteria, and fungi contain an enormous reservoir of genetic material that, once lost, can never be recovered. Typically, environmentalists cite two reasons for preserving this irreplaceable form of wealth. First, diverse ecosystems are more robust and better able to exercise their function in the homeostasis of the biosphere—to manufacture oxygen, for example. Second, the innumerable species presently going extinct might contain valuable medicinal compounds, genetic material, or other components useful to human beings. These are good reasons, but they understate the case. Science is learning that much, if not most, genetic material is never expressed. Once considered junk, this DNA is potentially a reservoir of adaptability that may become essential to the planet's survival and/or transformation. Of course, the idea that genes are waiting, quiescent within the genome for the time for their expression violates basic principles of Darwinian evolution (as there is no selection mechanism). I will develop this line of reasoning more fully in later chapters.

When people become aware of the catastrophic destruction of natural capital, they either go into denial ("It couldn't be that bad" or, "I can't do anything about it"), or they quite rightly become extremely alarmed and think, "We must mend our ways." However, the origin of "our ways" is much deeper than we think. We can dream of tighter regulations or more reverent attitudes toward the earth, more responsible governments and better technology, but the tragic fact is that our civilization is constitutionally incapable of reversing the annihilation of natural capital, or even slowing it down. That destruction flows inevitably from money system and the sense of self that underlies it.

Let me repeat that: Our civilization is constitutionally incapable of reversing the annihilation of natural capital, or even slowing it down. Get used to that. When we really understand that, the project of reconceiving civilization itself will gain powerful impetus.

The subjugation of all the earth's land and everything on and under it starts with a conceptual separation, an objectification of the world that facilitates its conversion first into "resources", then into property, and finally into money. Older history textbooks speak of "How the West was won" while newer, more progressive editions might give lip service to the idea that the North American continent was stolen from its original inhabitants, the Native Americans. From the indigenous perspective, though, the true crime is much greater than that. The crime of the Europeans went far beyond murdering the Native Americans for "their" land, which perhaps would not have been unthinkable to the indigenous mind—after all, territorial disputes are not unknown among hunter-gatherers. The crime, the sin, the sacrilege, was to presume to take the land not from humans, but from something much greater: from Nature, God, the spirit that moves all things.

America was not stolen from the Indians, because the Indians never owned it. The land was not property. While pre-agricultural peoples often have a tribal territory, they would be appalled at the idea that land could be owned. Is not the earth a being greater than any human, or even any group of humans? How can a greater belong to a lesser? To presume to own a piece of the earth, to say it is mine, is from the indigenous perspective a sacrilege so audacious as to be unthinkable. To reduce the earth to property and eventually to money is indeed to make a greater into a lesser, to turn the sacred into the profane, the divine into the human, the infinite into the quantified. I can think of no better definition of sacrilege than that.

If the mass murder of the world's indigenous peoples constitutes a "crime against humanity," then the objectification of the world constitutes a crime against Nature, God, and spirit. In fact, the former crime flows naturally and inexorably out of the latter. How much easier it is to kill someone or something that we see as an Other. The original source of both crimes is nothing other than separation itself, a process as old as time that received successive boosts from fire, agriculture, the Machine, and science. But it was agriculture that most powerfully accelerated the conversion of land into thing.

It is easy to see how the concept of land ownership arose with agriculture. Agriculture involves applying labor to a piece of land: tilling the soil, planting seeds, pulling up weeds, watering the plants, fertilizing the soil, and so forth.[22] A farmer has a right to the fruits of his labor, and would certainly object to someone coming by and "gathering" the abundant edible crops he had grown there. However, there is still a huge conceptual leap from owning the crops to owning the land itself. In some societies the only "owner" of land was the king. As the king was considered a semi-divine being, this was tantamount to saying that land was beyond the domain of human ownership. Early ownership of land was probably more akin to a generally-recognized right of stewardship, ensuring people had an incentive to work the land and could justly benefit from their labors, just as early intellectual property rights meant to encourage creativity by bestowing the temporary right to profit from an idea, but not ownership of the idea itself.

Whether in the case of land or intellectual property, the transformation from a right-to-benefit into outright ownership was a gradual one. Let's keep in mind that this was a conceptual transformation (the land doesn't admit to being owned), a human projection onto reality. Land ownership (and indeed all forms of ownership) says more about our perception of the world than about the nature of the thing owned. The transition from the early days when ownership of land was as unthinkable as ownership of the sky, sun, and moon, to the present day when nearly every square foot of the earth is subject to ownership of one sort or another, is really just the story of our changing view of ourselves in relation to the universe.

The ending of serfdom in late medieval Europe is a case in point. Before feudalism gave way to a money economy and the commons migrated into private hands, land was generally not a fungible asset. Lewis Hyde writes,

Whereas before a man could fish in any stream and hunt in any forest, now he found there were individuals who claimed to be the owners of these commons. The basis of land tenure had shifted. The medieval serf had been almost the opposite of a property owner: the land had owned him. He could not move freely from place to place, and yet he had inalienable rights to the piece of land to which he was attached. Now men claimed to own the land and offered it rent it out at a fee. While a serf could not be removed from his land, a tenant could be evicted not only through failure to pay the rent but merely at the whim of the landlord.[23]

Complementing the reduction of land to just another thing, in the same period Martin Luther and his ilk absolved worldly rulers of any obligation to rule by Christian principles, accelerating the separation of reality into two realms, worldly and divine. We became lords and masters of the real world, banishing God to a materially inconsequential realm of the otherworldly. Land, like the rest of the world, was no longer sacred. Of course, the peasants resisted their dispossession from the commons, fomenting the bloody struggle known in Germany as the Peasants' War. It is a struggle reenacted time and again around the globe, whenever people resist the incursion of property rights into yet another sphere of human relationship. As Hyde puts it, "the Peasants' War was the same war that the American Indians had to fight with the Europeans, a war against the marketing of formerly inalienable properties." Relationships, land, water. . . what's next? The air? The sky? Here is a corollary to the eternal business idea of the previous section: Find something so fundamental to life that no one could imagine it being separated off as property. Then by some means deprive people of it and sell it back to them.

As recently as 17th-century England and frontier America, there was much land that was not owned at all—the commons. Today we have reached the opposite extreme from the days of hunter-gatherers: it is hard for people to conceive of land not being owned. Surely someone must own it? It can't just be there unowned, can it? I like to stump my students by asking them for examples of unowned land. National parks, state forests and the like don't count, because they are owned by the government, not unowned. Basically, the only unowned land, the only commons still remaining in present-day America is the street. The street is public space, maintained and regulated by municipal governments, but not the subject of any deed. Other than the street, and perhaps Antarctica, all the world's land surface has been made into mine, yours, his, theirs, ours.

When I say that as hunter-gatherers we were embedded in nature, part of nature, or not separate from nature, it does not mean only that we "lived more naturally". It means we did not see "nature" as a separate thing from ourselves. The dualism between man and nature did not exist. Tom Brown Jr. speaks of a boyhood experience lying beneath the stars: "We lay for an hour looking up into the black, star-filled sky until at some point, although I never closed my eyes, I was no longer lying in a field. I had become part of a pattern that the stars and the breeze and the grass and the insects were all part of. There was no awareness of this until I heard the first deer coming through the grass. Then I was suddenly aware that I had been lying there without thoughts or sensations other than just being."[24]

Aside from being conceptually embedded in nature, hunter-gatherers also had a practical reason for having a very limited concept of property: They were largely nomadic and could not carry many possessions with them. Accumulation of possessions was impossible. Agriculture was the practical and conceptual foundation of the age of property. Practically, it permitted a sedentary lifestyle and the accumulation of possessions. Agriculture also gave rise to greater concentrations of population, social hierarchies, and specialization, all of which further propelled the development of property rights and money. On the conceptual level, the fact that a farmer applies work to the land rather than simply taking what the land has to offer contributes to the feeling that the land is his. More generally, agriculture and the entire corpus of technology that developed in agricultural civilizations sought to control or improve upon nature, thus turning nature into an other, the object of manipulation, and thus the object of ownership.

Once the dualistic man/nature conception had been established, it is quite understandable how people would feel free to convert that of nature into that of man. That is precisely the process that the term "natural resources" implies. Resources: things for us to use. Or to conserve and use later, or not to use at all. In any event, things for us.

The millennia-long conversion of natural capital into financial capital is this process in action. Environmentalists have told us for many years that we are "living off our capital", creating an illusion of wealth through the unsustainable consumption of our natural capital. The root of the problem is that our economic system does not recognize the things of nature as wealth. It is written into the dynamics of business that natural capital be converted as rapidly and efficiently as possible into financial capital, regardless of the ethics, morals, or good intentions of businesspeople. (Government regulation can at best slow down this conversion by offering obstacles to its efficiency.)

One of the gravest errors activists make is to demonize their opponents; for example, to assume that businesspeople and "the rich" are more greedy, less conscious, or less spiritually evolved than themselves. But greed is a result, and not a cause, of our economic system. Imagine that Acme corporation owns a mine but the CEO, being a nice guy, refuses to operate it because to do so would deplete the precious groundwater of the region. A mine that would otherwise produce $12 million a year lies abandoned. Acme's profits, being $12 million lower than they could be, are reflected in the total value of the company, which is perhaps $200 million lower—$1 billion instead of $1.2 billion. When the shareholders find out about the mine, they put pressure on management to exploit it, perhaps even suing the CEO for failing to act in the financial interest of the shareholders. If he resists, tremendous pressure will be brought to bear. Competitors who have no such scruples will undersell Acme's mine products, and the company may attract the attention of a corporate raider who will leverage the $200 million equity that the mine represents into a $1 billion loan from an investment bank, buy the company, exploit the mine (perhaps selling it for $200 million), pay back the loan with $50 million interest to the bank, and keep $150 million for himself.

The same fate befalls a company that spends extra money on pollution control, higher wages, or any other socially or environmentally responsible behavior. The reason is that the costs of such behavior are external to the company's balance sheets. In fact, such costs are called "externalities" in economics—a word which reflects the separation of man and nature implicit in technology; that is, the making an other out of nature.

Until natural capital is converted into a commodity denominated in dollars, it is invisible to our economic statistics and balance sheets. It is hard to even articulate the value of nature otherwise: hence the profusion of environmentalist arguments based on cost-benefit considerations. Why should we save the rainforests? Because of all the medicines that might be produced from the undiscovered plant species there? Because of the economic value of their contribution as a carbon sink? The economic value of their pollinating species? In essence, these arguments try to persuade us to protect the environment because the long-term cost to the economy of environmental destruction far exceeds the economic cost of preservation. Well-meaning as they are, such arguments actually exacerbate the root problem, which is the basic Benthamite assumption that goodness can be quantified, that the way to make life better is to maximize financial returns, and, even more deeply, that nature can be made ours, and, yet more deeply, the illusion of our separateness. Such arguments grant the disastrous premise that nature is indeed a thing, best disposed of according to the financial consequences.

Cost-benefit arguments for environmental protection have the further disadvantage that they are usually ineffective even as a short-term tactic. I am inspired in this regard by Gandhi's exhortation to "appeal to their reason and conscience," and by Edwin O. Wilson's invocation of a universal "biophilia"—a love of living beings—innate to each one of us, however deeply buried. In the long run and probably even in the short run, it may be more effective to appeal to people's sense of beauty and their desire to do the right thing. "Let's save the environment because otherwise it will cost too much" is an appeal to a baser instinct. It disrespects its audience by assuming that greed is their strongest motivation. (It is especially counterproductive when facing people who stand to gain financially from consuming natural capital.) It is also on some level dishonest: I do not know any environmentalist motivated by the long-term economic savings of environmental protection. Let us instead appeal to what is highest in other people: their sense of rightness, beauty, and justice; their desire to be a good person; their longing to enact their innate love for our beautiful planet. The greed behind the plundering of the planet, and the insecurity and anxiety behind the greed, is after all a product of our money system as well as an inevitable effect of our separation from self, spirit, nature, and each other. It is not our true essence.

The conversion of all forms of wealth into money violates our sense of beauty, rightness, and purpose. It has made the world uglier. In the realm of art, epithets like "commercial art" or "a sellout" are not compliments. Nor would most people maintain that a lumber yard is more beautiful than a forest, or that the beauty of a well-constructed highway exceeds that of the landscapes destroyed by the quarries, mines and so forth that provided its raw materials.

On a personal level, how often do issues of practicality—which more often than not involve money—seem to interfere with our longing to live a beautiful life? Usually, rational economic interests seem to directly contradict Joseph Campbell's urging, "Follow your bliss." I cannot count the number of times when I didn't do something in the most beautiful way because I "could not afford to."

Just as the conversion of the world to money makes less of the world, so does the conversion of life to money (Time is money!) make less of life. Adam Smith's economic man, making choices according to his rational self-interest, affirms the presumption that the value of all things can be tabulated in terms of money. All things admit of a value, a quantity, a measure. Here is the translation (and reduction) of the immeasurability of the Wild into the numbers of human abstraction. And thus the wild, nature, is brought under control. Here is another parallel with the program of science, which seeks, through its equations, to reduce nature to human terms.

The disregard that modern human economies—and the science of economics—have for the environment is inseparable from our fundamental understanding of self and world. As Herman Daly says, the materialistic, mechanistic worldview implies that "the natural world is just a pile of instrumental accidental stuff to be used up on the arbitrary projects of one purposeless species."[25] If there is no real purpose beyond personal survival, comfort, and pleasure, if the order and beauty of nature is mere accident, and life a seething scum on an insignificant ball of rock hurtling through space, and all existence "a sound and a fury, signifying nothing," then what does it matter, really, the fate of the earth?

At this point it is customary to trot out God as an imposer of meaning, purpose, and sacredness onto our world of dead matter. Such a response, unfortunately, leaves matter no less dead, life no less mundane, and beauty no less arbitrary. When God is separate from creation and spirit is separate from matter, we naturally construe teachings such as "be fruitful and multiply" as divine license to pillage and wreck in converting natural wealth into personal, financial wealth. Too often, the theistic treatment of our planet is no less destructive than the atheistic, and even more.

A non-dualistic religion sees things differently. Wendell Berry, arguing from scripture, puts it eloquently: "Creation is not in any sense independent of the Creator, the result of a primal creative act long over and done with, but is the continuous, constant participation of all creatures in the being of God."[26] Instead of granting us divine license to plunder Creation, non-dualistic religion would see the destruction of nature as, to quote Berry, a "most horrid blasphemy. It is flinging God's gifts into His face, as if they were of no worth beyond that assigned to them by our destruction of them."[27] By converting natural capital into financial capital, we are assigning a monetary value to the work of God—excusable, perhaps, if matter is separate, "mundane", unspiritual, but not if nature is the sacred, ongoing expression of divine Creativity. In Psalms 24:1 it is written, "The earth is the Lord's and the fullness thereof: the world and they that dwell therein." Seen in this light, the conversion of the earth into assets, resources, and property that started with agriculture is nothing more than an attempt at robbery, a sacrilege of the highest order. Only the illusion of our separateness gives us the temerity.

Sadly, because our separateness is indeed only an illusion, we cannot escape the damaged and diminished world that our despoliation has rendered. We can, however, start to reverse the uglification of the world by using our creative gifts, including our technology, toward the divine purpose for which those gifts are meant: to create beauty. If the things of the world are put here for our use, as some interpret the Bible to say, then what other use could it be besides as a participation in and an extension of God's ongoing work of creation? A fallen branch can be made a flute. Every time we cut down a tree or dig a new quarry, the question we should ask ourselves is, "Does this augment the divinity of Creation by making it more beautiful? Or does it detract from the divinity of Creation by making it more ugly?" And the answer must apply to the whole of Creation, not just a part of it; not just to the sleek new automobile, but to the mine pits, polluted air, and ravaged landscapes that go hand in hand with present industrial processes.

What shall we make of this beautiful world into which we have been born?

 

[18] Roland Wall, "Erosion: Wind and Water, Food and Money", The Academy of Natural Sciences, http://www.acnatsci.org/education/kye/nr/kye82002.html

 

[19] Several of these USDA composition tables comparing vitamin and mineral content between 1975 and 2001 are laid out in Alex Jack, "The Disappearing Nutrients in America's Orchards". December 14, 2004, published on line by the National Health Federation. http://www.thenhf.com/articles_56.htm

 

[20] Lester Brown and Brian Halweil, "Populations Outrunning Water Supply as World Hits 6 Billion", Worldwatch Institute press release, September 23, 1999.

 

[21] World Medical Association Statement on Water and Health, WMA General Assembly, Tokyo 2004

 

[22] To be sure, some forms of agriculture dispense with some of these steps, but the general principle remains valid that some work is required to lift the land beyond its natural carrying capacity (for human beings).

 

[23] Hyde, p. 121

 

[24] Brown Jr., Tom, Tracker. Prentice Hall, 1978. p. 56

 

[25] Quoted in Adbusters Magazine, Vol. 12, No. 5, September/October 2004. No page numbers are used—yay!

 

[26] Berry, Wendell. "Christianity and the Survival of Creation." Sex, Economy, Freedom, and Community. Pantheon Books, New York, 1993. P. 97

 

[27] Ibid, p. 98

 

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Spiritual Capital »

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Introduction

Introduction

Chapter 1: The Triumph of Technology

  • Gee Whiz—The Future!
  • Utopia Postponed
  • The Addiction to Control
  • From Separation to Boredom
  • From Affluence to Anxiety

Chapter 2: The Origins of Separation

  • The Biological Origins of Self
  • Fire and Stone
  • Labeling the World
  • Mathematics and Measure
  • Keeping Time
  • Images of Images
  • The Marvelous Piraha
  • Cultivation and Culture
  • The Machine
  • Religion and Ritual
  • The Playful Universe

Chapter 3: The Way of the World

  • The Scientific Method
  • My Personal Age of Reason
  • Masters of the Universe
  • The Quest for Certainty
  • Reducing Reality
  • The Ghost in the Machine
  • The Origin of Life
  • Alone in the Universe

Chapter 4: Money and Property

  • The Realm of Me and Mine
  • Alone in a Crowd
  • The Anonymous Power
  • Social Capital
  • Cultural Capital
  • Natural Capital
  • Spiritual Capital
  • Time, Money, and The Good
  • The Economics of Other
  • Interest and Self-Interest
  • The Crisis of Capital

Chapter 5: The World Under Control

  • The Total Depravity of Man
  • The Winners and the Losers
  • Life, Death, and Struggle
  • Yes and No
  • The Pressure to Break Free
  • Molding Minds
  • The Great Indoors
  • Life under Contract
  • The War on Germs
  • The War on Suffering
  • Life in a Playpen

Chapter 6: The Crumbling of Certainty

  • The End of Objectivity
  • Truth without Certainty
  • Order without Design
  • The Nature of Purpose
  • The Purpose of Nature
  • Life without a Replicator
  • The Community of Life
  • The Genetic Plenum

Chapter 7: The Age of Reunion

  • The Convergence of Crises
  • The Currency of Cooperation
  • The Restorative Economy
  • The Age of Water
  • Technologies of Reunion
  • Work and Art United
  • Back to Play
  • The Medicine of Interbeingness
  • The Spirit of the Gift
  • Storyteller Consciousness
  • In Love with the World

Chapter 8: Self and Cosmos

  • Human Nature Restored
  • The Fall
  • The Perinatal Matrix
  • The Gaian Birthing
  • Eulogy and Redemption
  • At Play Beside The Tower

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Political Hope with Charles Eisenstein

Recorded in January 2020, this course’s themes of political polarization, narrative warfare, and the breakdown of traditional political categories have become more and more relevant since. And the possibility of a radical shift, a change in our defining stories, has grown as well.

This course is offered by Commune, using recordings I made in their studio. Their business model is a free ten-day course, with paid option thereafter — different from the Gift model on our site. Please go to the Commune course page for more information.

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The Coronation

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?

Covid-19 is showing us that when humanity is united in common cause, phenomenally rapid change is possible. None of the world’s problems are technically difficult to solve; they originate in human disagreement. In coherency, humanity’s creative powers are boundless. A few months ago, a proposal to halt commercial air travel would have seemed preposterous. Likewise for the radical changes we are making in our social behavior, economy, and the role of government in our lives. Covid demonstrates the power of our collective will when we agree on what is important. What else might we achieve, in coherency? What do we want to achieve, and what world shall we create? That is always the next question when anyone awakens to their power.

Covid-19 is like a rehab intervention that breaks the addictive hold of normality. To interrupt a habit is to make it visible; it is to turn it from a compulsion to a choice. When the crisis subsides, we might have occasion to ask whether we want to return to normal, or whether there might be something we’ve seen during this break in the routines that we want to bring into the future. We might ask, after so many have lost their jobs, whether all of them are the jobs the world most needs, and whether our labor and creativity would be better applied elsewhere. We might ask, having done without it for a while, whether we really need so much air travel, Disneyworld vacations, or trade shows. What parts of the economy will we want to restore, and what parts might we choose to let go of? And on a darker note, what among the things that are being taken away right now – civil liberties, freedom of assembly, sovereignty over our bodies, in-person gatherings, hugs, handshakes, and public life – might we need to exert intentional political and personal will to restore?

For most of my life, I have had the feeling that humanity was nearing a crossroads. Always, the crisis, the collapse, the break was imminent, just around the bend, but it didn’t come and it didn’t come. Imagine walking a road, and up ahead you see it, you see the crossroads. It’s just over the hill, around the bend, past the woods. Cresting the hill, you see you were mistaken, it was a mirage, it was farther away than you thought. You keep walking. Sometimes it comes into view, sometimes it disappears from sight and it seems like this road goes on forever. Maybe there isn’t a crossroads. No, there it is again! Always it is almost here. Never is it here.

Now, all of a sudden, we go around a bend and here it is. We stop, hardly able to believe that now it is happening, hardly able to believe, after years of confinement to the road of our predecessors, that now we finally have a choice. We are right to stop, stunned at the newness of our situation. Because of the hundred paths that radiate out in front of us, some lead in the same direction we’ve already been headed. Some lead to hell on earth. And some lead to a world more healed and more beautiful than we ever dared believe to be possible.

I write these words with the aim of standing here with you – bewildered, scared maybe, yet also with a sense of new possibility – at this point of diverging paths. Let us gaze down some of them and see where they lead.

* * *

I heard this story last week from a friend. She was in a grocery store and saw a woman sobbing in the aisle. Flouting social distancing rules, she went to the woman and gave her a hug. “Thank you,” the woman said, “that is the first time anyone has hugged me for ten days.”

Going without hugs for a few weeks seems a small price to pay if it will stem an epidemic that could take millions of lives. There is a strong argument for social distancing in the near term: to prevent a sudden surge of Covid cases from overwhelming the medical system. I would like to put that argument in a larger context, especially as we look to the long term. Lest we institutionalize distancing and reengineer society around it, let us be aware of what choice we are making and why.

The same goes for the other changes happening around the coronavirus epidemic. Some commentators have observed how it plays neatly into an agenda of totalitarian control. A frightened public accepts abridgments of civil liberties that are otherwise hard to justify, such as the tracking of everyone’s movements at all times, forcible medical treatment, involuntary quarantine, restrictions on travel and the freedom of assembly, censorship of what the authorities deem to be disinformation, suspension of habeas corpus, and military policing of civilians. Many of these were underway before Covid-19; since its advent, they have been irresistible. The same goes for the automation of commerce; the transition from participation in sports and entertainment to remote viewing; the migration of life from public to private spaces; the transition away from place-based schools toward online education, the decline of brick-and-mortar stores, and the movement of human work and leisure onto screens. Covid-19 is accelerating preexisting trends, political, economic, and social.

While all the above are, in the short term, justified on the grounds of flattening the curve (the epidemiological growth curve), we are also hearing a lot about a “new normal”; that is to say, the changes may not be temporary at all. Since the threat of infectious disease, like the threat of terrorism, never goes away, control measures can easily become permanent. If we were going in this direction anyway, the current justification must be part of a deeper impulse. I will analyze this impulse in two parts: the reflex of control, and the war on death. Thus understood, an initiatory opportunity emerges, one that we are seeing already in the form of the solidarity, compassion, and care that Covid-19 has inspired.

The Reflex of Control

At the current writing, official statistics say that about 25,000 people have died from Covid-19. By the time it runs its course, the death toll could be ten times or a hundred times bigger, or even, if the most alarming guesses are right, a thousand times bigger. Each one of these people has loved ones, family and friends. Compassion and conscience call us to do what we can to avert unnecessary tragedy. This is personal for me: my own infinitely dear but frail mother is among the most vulnerable to a disease that kills mostly the aged and the infirm.

What will the final numbers be? That question is impossible to answer at the time of this writing. Early reports were alarming; for weeks the official number from Wuhan, circulated endlessly in the media, was a shocking 3.4%. That, coupled with its highly contagious nature, pointed to tens of millions of deaths worldwide, or even as many as 100 million. More recently, estimates have plunged as it has become apparent that most cases are mild or asymptomatic. Since testing has been skewed towards the seriously ill, the death rate has looked artificially high. In South Korea, where hundreds of thousands of people with mild symptoms have been tested, the reported case fatality rate is around 1%. In Germany, whose testing also extends to many with mild symptoms, the fatality rate is 0.4%. A recent paper in the journal Science argues that 86% of infections have been undocumented, which points to a much lower mortality rate than the current case fatality rate would indicate.

The story of the Diamond Princess cruise ship bolsters this view. Of the 3,711 people on board, about 20% have tested positive for the virus; less than half of those had symptoms, and eight have died. A cruise ship is a perfect setting for contagion, and there was plenty of time for the virus to spread on board before anyone did anything about it, yet only a fifth were infected. Furthermore, the cruise ship’s population was heavily skewed (as are most cruise ships) toward the elderly: nearly a third of the passengers were over age 70, and more than half were over age 60. A research team concluded from the large number of asymptomatic cases that the true fatality rate in China is around 0.5%. That is still five times higher than flu. Based on the above (and adjusting for much younger demographics in Africa and South and Southeast Asia) my guess is about 200,000-300,000 deaths in the US – more if the medical system is overwhelmed, less if infections are spread out over time – and 3 million globally. Those are serious numbers. Not since the Hong Kong Flu pandemic of 1968/9 has the world experienced anything like it.

My guesses could easily be off by an order of magnitude. Every day the media reports the total number of Covid-19 cases, but no one has any idea what the true number is, because only a tiny proportion of the population has been tested. If tens of millions have the virus, asymptomatically, we would not know it. Further complicating the matter is the high rate of false positives for existing testing, possibly as high as 80%. (And see here for even more alarming uncertainties about test accuracy.) Let me repeat: no one knows what is really happening, including me. Let us be aware of two contradictory tendencies in human affairs. The first is the tendency for hysteria to feed on itself, to exclude data points that don’t play into the fear, and to create the world in its image. The second is denial, the irrational rejection of information that might disrupt normalcy and comfort. As Daniel Schmactenberger asks, How do you know what you believe is true?

In the face of the uncertainty, I’d like to make a prediction: The crisis will play out so that we never will know. If the final death tally, which will itself be the subject of dispute, is lower than feared, some will say that is because the controls worked. Others will say it is because the disease wasn’t as dangerous as we were told.

To me, the most baffling puzzle is why at the present writing there seem to be no new cases in China. The government didn’t initiate its lockdown until well after the virus was established. It should have spread widely during Chinese New Year, when every plane, train, and bus is packed with people traveling all over the country. What is going on here? Again, I don’t know, and neither do you.

Whether the final global death toll is 50,000 or 500,000 or 5 million, let’s look at some other numbers to get some perspective. My point is NOT that Covid isn’t so bad and we shouldn’t do anything. Bear with me. Last year, according to the FAO, five million children worldwide died of hunger (among 162 million who are stunted and 51 million who are wasted). That is 200 times more people than have died so far from Covid-19, yet no government has declared a state of emergency or asked that we radically alter our way of life to save them. Nor do we see a comparable level of alarm and action around suicide – the mere tip of an iceberg of despair and depression – which kills over a million people a year globally and 50,000 in the USA. Or drug overdoses, which kill 70,000 in the USA, the autoimmunity epidemic, which affects 23.5 million (NIH figure) to 50 million (AARDA), or obesity, which afflicts well over 100 million. Why, for that matter, are we not in a frenzy about averting nuclear armageddon or ecological collapse, but, to the contrary, pursue choices that magnify those very dangers?

Please, the point here is not that we haven’t changed our ways to stop children from starving, so we shouldn’t change them for Covid either. It is the contrary: If we can change so radically for Covid-19, we can do it for these other conditions too. Let us ask why are we able to unify our collective will to stem this virus, but not to address other grave threats to humanity. Why, until now, has society been so frozen in its existing trajectory?

The answer is revealing. Simply, in the face of world hunger, addiction, autoimmunity, suicide, or ecological collapse, we as a society do not know what to do. Our go-to crisis responses, all of which are some version of control, aren’t very effective in addressing these conditions. Now along comes a contagious epidemic, and finally we can spring into action. It is a crisis for which control works: quarantines, lockdowns, isolation, hand-washing; control of movement, control of information, control of our bodies. That makes Covid a convenient receptacle for our inchoate fears, a place to channel our growing sense of helplessness in the face of the changes overtaking the world. Covid-19 is a threat that we know how to meet. Unlike so many of our other fears, Covid-19 offers a plan.

Our civilization’s established institutions are increasingly helpless to meet the challenges of our time. How they welcome a challenge that they finally can meet. How eager they are to embrace it as a paramount crisis. How naturally their systems of information management select for the most alarming portrayals of it. How easily the public joins the panic, embracing a threat that the authorities can handle as a proxy for the various unspeakable threats that they cannot.

Today, most of our challenges no longer succumb to force. Our antibiotics and surgery fail to meet the surging health crises of autoimmunity, addiction, and obesity. Our guns and bombs, built to conquer armies, are useless to erase hatred abroad or keep domestic violence out of our homes. Our police and prisons cannot heal the breeding conditions of crime. Our pesticides cannot restore ruined soil. Covid-19 recalls the good old days when the challenges of infectious diseases succumbed to modern medicine and hygiene, at the same time as the Nazis succumbed to the war machine, and nature itself succumbed, or so it seemed, to technological conquest and improvement. It recalls the days when our weapons worked and the world seemed indeed to be improving with each technology of control.

What kind of problem succumbs to domination and control? The kind caused by something from the outside, something Other. When the cause of the problem is something intimate to ourselves, like homelessness or inequality, addiction or obesity, there is nothing to war against. We may try to install an enemy, blaming, for example, the billionaires, Vladimir Putin, or the Devil, but then we miss key information, such as the ground conditions that allow billionaires (or viruses) to replicate in the first place.

If there is one thing our civilization is good at, it is fighting an enemy. We welcome opportunities to do what we are good at, which prove the validity of our technologies, systems, and worldview. And so, we manufacture enemies, cast problems like crime, terrorism, and disease into us-versus-them terms, and mobilize our collective energies toward those endeavors that can be seen that way. Thus, we single out Covid-19 as a call to arms, reorganizing society as if for a war effort, while treating as normal the possibility of nuclear armageddon, ecological collapse, and five million children starving.

The Conspiracy Narrative

Because Covid-19 seems to justify so many items on the totalitarian wish list, there are those who believe it to be a deliberate power play. It is not my purpose to advance that theory nor to debunk it, although I will offer some meta-level comments. First a brief overview.

The theories (there are many variants) talk about Event 201 (sponsored by the Gates Foundation, CIA, etc. last September), and a 2010 Rockefeller Foundation white paper detailing a scenario called “Lockstep,” both of which lay out the authoritarian response to a hypothetical pandemic. They observe that the infrastructure, technology, and legislative framework for martial law has been in preparation for many years. All that was needed, they say, was a way to make the public embrace it, and now that has come. Whether or not current controls are permanent, a precedent is being set for:

  • • The tracking of people’s movements at all times (because coronavirus)
  • • The suspension of freedom of assembly (because coronavirus)
  • • The military policing of civilians (because coronavirus)
  • • Extrajudicial, indefinite detention (quarantine, because coronavirus)
  • • The banning of cash (because coronavirus)
  • • Censorship of the Internet (to combat disinformation, because coronavirus)
  • • Compulsory vaccination and other medical treatment, establishing the state’s sovereignty over our bodies (because coronavirus)
  • • The classification of all activities and destinations into the expressly permitted and the expressly forbidden (you can leave your house for this, but not that), eliminating the un-policed, non-juridical gray zone. That totality is the very essence of totalitarianism. Necessary now though, because, well, coronavirus.

 

This is juicy material for conspiracy theories. For all I know, one of those theories could be true; however, the same progression of events could unfold from an unconscious systemic tilt toward ever-increasing control. Where does this tilt come from? It is woven into civilization’s DNA. For millennia, civilization (as opposed to small-scale traditional cultures) has understood progress as a matter of extending control onto the world: domesticating the wild, conquering the barbarians, mastering the forces of nature, and ordering society according to law and reason. The ascent of control accelerated with the Scientific Revolution, which launched “progress” to new heights: the ordering of reality into objective categories and quantities, and the mastering of materiality with technology. Finally, the social sciences promised to use the same means and methods to fulfill the ambition (which goes back to Plato and Confucius) to engineer a perfect society.

Those who administer civilization will therefore welcome any opportunity to strengthen their control, for after all, it is in service to a grand vision of human destiny: the perfectly ordered world, in which disease, crime, poverty, and perhaps suffering itself can be engineered out of existence. No nefarious motives are necessary. Of course they would like to keep track of everyone – all the better to ensure the common good. For them, Covid-19 shows how necessary that is. “Can we afford democratic freedoms in light of the coronavirus?” they ask. “Must we now, out of necessity, sacrifice those for our own safety?” It is a familiar refrain, for it has accompanied other crises in the past, like 9/11.

To rework a common metaphor, imagine a man with a hammer, stalking around looking for a reason to use it. Suddenly he sees a nail sticking out. He’s been looking for a nail for a long time, pounding on screws and bolts and not accomplishing much. He inhabits a worldview in which hammers are the best tools, and the world can be made better by pounding in the nails. And here is a nail! We might suspect that in his eagerness he has placed the nail there himself, but it hardly matters. Maybe it isn’t even a nail that’s sticking out, but it resembles one enough to start pounding. When the tool is at the ready, an opportunity will arise to use it.

And I will add, for those inclined to doubt the authorities, maybe this time it really is a nail. In that case, the hammer is the right tool – and the principle of the hammer will emerge the stronger, ready for the screw, the button, the clip, and the tear.

Either way, the problem we deal with here is much deeper than that of overthrowing an evil coterie of Illuminati. Even if they do exist, given the tilt of civilization, the same trend would persist without them, or a new Illuminati would arise to assume the functions of the old.

True or false, the idea that the epidemic is some monstrous plot perpetrated by evildoers upon the public is not so far from the mindset of find-the-pathogen. It is a crusading mentality, a war mentality. It locates the source of a sociopolitical illness in a pathogen against which we may then fight, a victimizer separate from ourselves. It risks ignoring the conditions that make society fertile ground for the plot to take hold. Whether that ground was sown deliberately or by the wind is, for me, a secondary question.

What I will say next is relevant whether or not SARS-CoV2 is a genetically engineered bioweapon, is related to 5G rollout, is being used to prevent “disclosure,” is a Trojan horse for totalitarian world government, is more deadly than we’ve been told, is less deadly than we’ve been told, originated in a Wuhan biolab, originated at Fort Detrick, or is exactly as the CDC and WHO have been telling us. It applies even if everyone is totally wrong about the role of the SARS-CoV-2 virus in the current epidemic. I have my opinions, but if there is one thing I have learned through the course of this emergency is that I don’t really know what is happening. I don’t see how anyone can, amidst the seething farrago of news, fake news, rumors, suppressed information, conspiracy theories, propaganda, and politicized narratives that fill the Internet. I wish a lot more people would embrace not knowing. I say that both to those who embrace the dominant narrative, as well as to those who hew to dissenting ones. What information might we be blocking out, in order to maintain the integrity of our viewpoints? Let’s be humble in our beliefs: it is a matter of life and death.

The War on Death

My 7-year-old son hasn’t seen or played with another child for two weeks. Millions of others are in the same boat. Most would agree that a month without social interaction for all those children a reasonable sacrifice to save a million lives. But how about to save 100,000 lives? And what if the sacrifice is not for a month but for a year? Five years? Different people will have different opinions on that, according to their underlying values.

Let’s replace the foregoing questions with something more personal, that pierces the inhuman utilitarian thinking that turns people into statistics and sacrifices some of them for something else. The relevant question for me is, Would I ask all the nation’s children to forego play for a season, if it would reduce my mother’s risk of dying, or for that matter, my own risk? Or I might ask, Would I decree the end of human hugging and handshakes, if it would save my own life? This is not to devalue Mom’s life or my own, both of which are precious. I am grateful for every day she is still with us. But these questions bring up deep issues. What is the right way to live? What is the right way to die?

The answer to such questions, whether asked on behalf of oneself or on behalf of society at large, depends on how we hold death and how much we value play, touch, and togetherness, along with civil liberties and personal freedom. There is no easy formula to balance these values.

Over my lifetime I’ve seen society place more and more emphasis on safety, security, and risk reduction. It has especially impacted childhood: as a young boy it was normal for us to roam a mile from home unsupervised – behavior that would earn parents a visit from Child Protective Services today. It also manifests in the form of latex gloves for more and more professions; hand sanitizer everywhere; locked, guarded, and surveilled school buildings; intensified airport and border security; heightened awareness of legal liability and liability insurance; metal detectors and searches before entering many sports arenas and public buildings, and so on. Writ large, it takes the form of the security state.

The mantra “safety first” comes from a value system that makes survival top priority, and that depreciates other values like fun, adventure, play, and the challenging of limits. Other cultures had different priorities. For instance, many traditional and indigenous cultures are much less protective of children, as documented in Jean Liedloff’s classic, The Continuum Concept. They allow them risks and responsibilities that would seem insane to most modern people, believing that this is necessary for children to develop self-reliance and good judgement. I think most modern people, especially younger people, retain some of this inherent willingness to sacrifice safety in order to live life fully. The surrounding culture, however, lobbies us relentlessly to live in fear, and has constructed systems that embody fear. In them, staying safe is over-ridingly important. Thus we have a medical system in which most decisions are based on calculations of risk, and in which the worst possible outcome, marking the physician’s ultimate failure, is death. Yet all the while, we know that death awaits us regardless. A life saved actually means a death postponed.

The ultimate fulfillment of civilization’s program of control would be to triumph over death itself. Failing that, modern society settles for a facsimile of that triumph: denial rather than conquest. Ours is a society of death denial, from its hiding away of corpses, to its fetish for youthfulness, to its warehousing of old people in nursing homes. Even its obsession with money and property – extensions of the self, as the word “mine” indicates – expresses the delusion that the impermanent self can be made permanent through its attachments. All this is inevitable given the story-of-self that modernity offers: the separate individual in a world of Other. Surrounded by genetic, social, and economic competitors, that self must protect and dominate in order to thrive. It must do everything it can to forestall death, which (in the story of separation) is total annihilation. Biological science has even taught us that our very nature is to maximize our chances of surviving and reproducing.

I asked a friend, a medical doctor who has spent time with the Q’ero on Peru, whether the Q’ero would (if they could) intubate someone to prolong their life. “Of course not,” she said. “They would summon the shaman to help him die well.” Dying well (which isn’t necessarily the same as dying painlessly) is not much in today’s medical vocabulary. No hospital records are kept on whether patients die well. That would not be counted as a positive outcome. In the world of the separate self, death is the ultimate catastrophe.

But is it? Consider this perspective from Dr. Lissa Rankin: “Not all of us would want to be in an ICU, isolated from loved ones with a machine breathing for us, at risk of dying alone- even if it means they might increase their chance of survival. Some of us might rather be held in the arms of loved ones at home, even if that means our time has come…. Remember, death is no ending. Death is going home.”

When the self is understood as relational, interdependent, even inter-existent, then it bleeds over into the other, and the other bleeds over into the self. Understanding the self as a locus of consciousness in a matrix of relationship, one no longer searches for an enemy as the key to understanding every problem, but looks instead for imbalances in relationships. The War on Death gives way to the quest to live well and fully, and we see that fear of death is actually fear of life. How much of life will we forego to stay safe?

Totalitarianism – the perfection of control – is the inevitable end product of the mythology of the separate self. What else but a threat to life, like a war, would merit total control? Thus Orwell identified perpetual war as a crucial component of the Party’s rule.

Against the backdrop of the program of control, death denial, and the separate self, the assumption that public policy should seek to minimize the number of deaths is nearly beyond question, a goal to which other values like play, freedom, etc. are subordinate. Covid-19 offers occasion to broaden that view. Yes, let us hold life sacred, more sacred than ever. Death teaches us that. Let us hold each person, young or old, sick or well, as the sacred, precious, beloved being that they are. And in the circle of our hearts, let us make room for other sacred values too. To hold life sacred is not just to live long, it is to live well and right and fully.

Like all fear, the fear around the coronavirus hints at what might lie beyond it. Anyone who has experienced the passing of someone close knows that death is a portal to love. Covid-19 has elevated death to prominence in the consciousness of a society that denies it. On the other side of the fear, we can see the love that death liberates. Let it pour forth. Let it saturate the soil of our culture and fill its aquifers so that it seeps up through the cracks of our crusted institutions, our systems, and our habits. Some of these may die too.

What world shall we live in?

How much of life do we want to sacrifice at the altar of security? If it keeps us safer, do we want to live in a world where human beings never congregate? Do we want to wear masks in public all the time? Do we want to be medically examined every time we travel, if that will save some number of lives a year? Are we willing to accept the medicalization of life in general, handing over final sovereignty over our bodies to medical authorities (as selected by political ones)? Do we want every event to be a virtual event? How much are we willing to live in fear?

Covid-19 will eventually subside, but the threat of infectious disease is permanent. Our response to it sets a course for the future. Public life, communal life, the life of shared physicality has been dwindling over several generations. Instead of shopping at stores, we get things delivered to our homes. Instead of packs of kids playing outside, we have play dates and digital adventures. Instead of the public square, we have the online forum. Do we want to continue to insulate ourselves still further from each other and the world?

It is not hard to imagine, especially if social distancing is successful, that Covid-19 persists beyond the 18 months we are being told to expect for it to run its course. It is not hard to imagine that new viruses will emerge during that time. It is not hard to imagine that emergency measures will become normal (so as to forestall the possibility of another outbreak), just as the state of emergency declared after 9/11 is still in effect today. It is not hard to imagine that (as we are being told), reinfection is possible, so that the disease will never run its course. That means that the temporary changes in our way of life may become permanent.

To reduce the risk of another pandemic, shall we choose to live in a society without hugs, handshakes, and high-fives, forever more? Shall we choose to live in a society where we no longer gather en masse? Shall the concert, the sports competition, and the festival be a thing of the past? Shall children no longer play with other children? Shall all human contact be mediated by computers and masks? No more dance classes, no more karate classes, no more conferences, no more churches? Is death reduction to be the standard by which to measure progress? Does human advancement mean separation? Is this the future?

The same question applies to the administrative tools required to control the movement of people and the flow of information. At the present writing, the entire country is moving toward lockdown. In some countries, one must print out a form from a government website in order to leave the house. It reminds me of school, where one’s location must be authorized at all times. Or of prison. Do we envision a future of electronic hall passes, a system where freedom of movement is governed by state administrators and their software at all times, permanently? Where every movement is tracked, either permitted or prohibited? And, for our protection, where information that threatens our health (as decided, again, by various authorities) is censored for our own good? In the face of an emergency, like unto a state of war, we accept such restrictions and temporarily surrender our freedoms. Similar to 9/11, Covid-19 trumps all objections.

For the first time in history, the technological means exist to realize such a vision, at least in the developed world (for example, using cellphone location data to enforce social distancing; see also here). After a bumpy transition, we could live in a society where nearly all of life happens online: shopping, meeting, entertainment, socializing, working, even dating. Is that what we want? How many lives saved is that worth?

I am sure that many of the controls in effect today will be partially relaxed in a few months. Partially relaxed, but at the ready. As long as infectious disease remains with us, they are likely to be reimposed, again and again, in the future, or be self-imposed in the form of habits. As Deborah Tannen says, contributing to a Politico article on how coronavirus will change the world permanently, ‘We know now that touching things, being with other people and breathing the air in an enclosed space can be risky…. It could become second nature to recoil from shaking hands or touching our faces—and we may all fall heir to society-wide OCD, as none of us can stop washing our hands.” After thousands of years, millions of years, of touch, contact, and togetherness, is the pinnacle of human progress to be that we cease such activities because they are too risky?

Life is Community

The paradox of the program of control is that its progress rarely advances us any closer to its goal. Despite security systems in almost every upper middle-class home, people are no less anxious or insecure than they were a generation ago. Despite elaborate security measures, the schools are not seeing fewer mass shootings. Despite phenomenal progress in medical technology, people have if anything become less healthy over the past thirty years, as chronic disease has proliferated and life expectancy stagnated and, in the USA and Britain, started to decline.

The measures being instituted to control Covid-19, likewise, may end up causing more suffering and death than they prevent. Minimizing deaths means minimizing the deaths that we know how to predict and measure. It is impossible to measure the added deaths that might come from isolation-induced depression, for instance, or the despair caused by unemployment, or the lowered immunity and deterioration in health that chronic fear can cause. Loneliness and lack of social contact has been shown to increase inflammation, depression, and dementia. According to Lissa Rankin, M.D., air pollution increases risk of dying by 6%, obesity by 23%, alcohol abuse by 37%, and loneliness by 45%.

Another danger that is off the ledger is the deterioration in immunity caused by excessive hygiene and distancing. It is not only social contact that is necessary for health, it is also contact with the microbial world. Generally speaking, microbes are not our enemies, they are our allies in health. A diverse gut biome, comprising bacteria, viruses, yeasts, and other organisms, is essential for a well-functioning immune system, and its diversity is maintained through contact with other people and with the world of life. Excessive hand-washing, overuse of antibiotics, aseptic cleanliness, and lack of human contact might do more harm than good. The resulting allergies and autoimmune disorders might be worse than the infectious disease they replace. Socially and biologically, health comes from community. Life does not thrive in isolation.

Seeing the world in us-versus-them terms blinds us to the reality that life and health happen in community. To take the example of infectious diseases, we fail to look beyond the evil pathogen and ask, What is the role of viruses in the microbiome? (See also here.) What are the body conditions under which harmful viruses proliferate? Why do some people have mild symptoms and others severe ones (besides the catch-all non-explanation of “low resistance”)? What positive role might flus, colds, and other non-lethal diseases play in the maintenance of health?

War-on-germs thinking brings results akin to those of the War on Terror, War on Crime, War on Weeds, and the endless wars we fight politically and interpersonally. First, it generates endless war; second, it diverts attention from the ground conditions that breed illness, terrorism, crime, weeds, and the rest.

Despite politicians’ perennial claim that they pursue war for the sake of peace, war inevitably breeds more war. Bombing countries to kill terrorists not only ignores the ground conditions of terrorism, it exacerbates those conditions. Locking up criminals not only ignores the conditions that breed crime, it creates those conditions when it breaks up families and communities and acculturates the incarcerated to criminality. And regimes of antibiotics, vaccines, antivirals, and other medicines wreak havoc on body ecology, which is the foundation of strong immunity. Outside the body, the massive spraying campaigns sparked by Zika, Dengue Fever, and now Covid-19 will visit untold damage upon nature’s ecology. Has anyone considered what the effects on the ecosystem will be when we douse it with antiviral compounds? Such a policy (which has been implemented in various places in China and India) is only thinkable from the mindset of separation, which does not understand that viruses are integral to the web of life.

To understand the point about ground conditions, consider some mortality statistics from Italy (from its National Health Institute), based on an analysis of hundreds of Covid-19 fatalities. Of those analyzed, less than 1% were free of serious chronic health conditions. Some 75% suffered from hypertension, 35% from diabetes, 33% from cardiac ischemia, 24% from atrial fibrillation, 18% from low renal function, along with other conditions that I couldn’t decipher from the Italian report. Nearly half the deceased had three or more of these serious pathologies. Americans, beset by obesity, diabetes, and other chronic ailments, are at least as vulnerable as Italians. Should we blame the virus then (which killed few otherwise healthy people), or shall we blame underlying poor health? Here again the analogy of the taut rope applies. Millions of people in the modern world are in a precarious state of health, just waiting for something that would normally be trivial to send them over the edge. Of course, in the short term we want to save their lives; the danger is that we lose ourselves in an endless succession of short terms, fighting one infectious disease after another, and never engage the ground conditions that make people so vulnerable. That is a much harder problem, because these ground conditions will not change via fighting. There is no pathogen that causes diabetes or obesity, addiction, depression, or PTSD. Their causes are not an Other, not some virus separate from ourselves, and we its victims.

Even in diseases like Covid-19, in which we can name a pathogenic virus, matters are not so simple as a war between virus and victim. There is an alternative to the germ theory of disease that holds germs to be part of a larger process. When conditions are right, they multiply in the body, sometimes killing the host, but also, potentially, improving the conditions that accommodated them to begin with, for example by cleaning out accumulated toxic debris via mucus discharge, or (metaphorically speaking) burning them up with fever. Sometimes called “terrain theory,” it says that germs are more symptom than cause of disease. As one meme explains it: “Your fish is sick. Germ theory: isolate the fish. Terrain theory: clean the tank.”

A certain schizophrenia afflicts the modern culture of health. On the one hand, there is a burgeoning wellness movement that embraces alternative and holistic medicine. It advocates herbs, meditation, and yoga to boost immunity. It validates the emotional and spiritual dimensions of health, such as the power of attitudes and beliefs to sicken or to heal. All of this seems to have disappeared under the Covid tsunami, as society defaults to the old orthodoxy.

Case in point: California acupuncturists have been forced to shut down, having been deemed “non-essential.” This is perfectly understandable from the perspective of conventional virology. But as one acupuncturist on Facebook observed, “What about my patient who I’m working with to get off opioids for his back pain? He’s going to have to start using them again.” From the worldview of medical authority, alternative modalities, social interaction, yoga classes, supplements, and so on are frivolous when it comes to real diseases caused by real viruses. They are relegated to an etheric realm of “wellness” in the face of a crisis. The resurgence of orthodoxy under Covid-19 is so intense that anything remotely unconventional, such as intravenous vitamin C, was completely off the table in the United States until two days ago (articles still abound “debunking” the “myth” that vitamin C can help fight Covid-19). Nor have I heard the CDC evangelize the benefits of elderberry extract, medicinal mushrooms, cutting sugar intake, NAC (N-acetyl L-cysteine), astragalus, or vitamin D. These are not just mushy speculation about “wellness,” but are supported by extensive research and physiological explanations. For example, NAC (general info, double-blind placebo-controlled study) has been shown to radically reduce incidence and severity of symptoms in flu-like illnesses.

As the statistics I offered earlier on autoimmunity, obesity, etc. indicate, America and the modern world in general are facing a health crisis. Is the answer to do what we’ve been doing, only more thoroughly? The response so far to Covid has been to double down on the orthodoxy and sweep unconventional practices and dissenting viewpoints aside. Another response would be to widen our lens and examine the entire system, including who pays for it, how access is granted, and how research is funded, but also expanding out to include marginal fields like herbal medicine, functional medicine, and energy medicine. Perhaps we can take this opportunity to reevaluate prevailing theories of illness, health, and the body. Yes, let’s protect the sickened fish as best we can right now, but maybe next time we won’t have to isolate and drug so many fish, if we can clean the tank.

I’m not telling you to run out right now and buy NAC or any other supplement, nor that we as a society should abruptly shift our response, cease social distancing immediately, and start taking supplements instead. But we can use the break in normal, this pause at a crossroads, to consciously choose what path we shall follow moving forward: what kind of healthcare system, what paradigm of health, what kind of society. This reevaluation is already happening, as ideas like universal free healthcare in the USA gain new momentum. And that path leads to forks as well. What kind of healthcare will be universalized? Will it be merely available to all, or mandatory for all – each citizen a patient, perhaps with an invisible ink barcode tattoo certifying one is up to date on all compulsory vaccines and check-ups. Then you can go to school, board a plane, or enter a restaurant. This is one path to the future that is available to us.

Another option is available now too. Instead of doubling down on control, we could finally embrace the holistic paradigms and practices that have been waiting on the margins, waiting for the center to dissolve so that, in our humbled state, we can bring them into the center and build a new system around them.

The Coronation

There is an alternative to the paradise of perfect control that our civilization has so long pursued, and that recedes as fast as our progress, like a mirage on the horizon. Yes, we can proceed as before down the path toward greater insulation, isolation, domination, and separation. We can normalize heightened levels of separation and control, believe that they are necessary to keep us safe, and accept a world in which we are afraid to be near each other. Or we can take advantage of this pause, this break in normal, to turn onto a path of reunion, of holism, of the restoring of lost connections, of the repair of community and the rejoining of the web of life.

Do we double down on protecting the separate self, or do we accept the invitation into a world where all of us are in this together? It isn’t just in medicine we encounter this question: it visits us politically, economically, and in our personal lives as well. Take for example the issue of hoarding, which embodies the idea, “There won’t be enough for everyone, so I am going to make sure there is enough for me.” Another response might be, “Some don’t have enough, so I will share what I have with them.” Are we to be survivalists or helpers? What is life for?

On a larger scale, people are asking questions that have until now lurked on activist margins. What should we do about the homeless? What should we do about the people in prisons? In Third World slums? What should we do about the unemployed? What about all the hotel maids, the Uber drivers, the plumbers and janitors and bus drivers and cashiers who cannot work from home? And so now, finally, ideas like student debt relief and universal basic income are blossoming. “How do we protect those susceptible to Covid?” invites us into “How do we care for vulnerable people in general?”

That is the impulse that stirs in us, regardless of the superficialities of our opinions about Covid’s severity, origin, or best policy to address it. It is saying, let’s get serious about taking care of each other. Let’s remember how precious we all are and how precious life is. Let’s take inventory of our civilization, strip it down to its studs, and see if we can build one more beautiful.

As Covid stirs our compassion, more and more of us realize that we don’t want to go back to a normal so sorely lacking it. We have the opportunity now to forge a new, more compassionate normal.

Hopeful signs abound that this is happening. The United States government, which has long seemed the captive of heartless corporate interests, has unleashed hundreds of billions of dollars in direct payments to families. Donald Trump, not known as a paragon of compassion, has put a moratorium on foreclosures and evictions. Certainly one can take a cynical view of both these developments; nonetheless, they embody the principle of caring for the vulnerable.

From all over the world we hear stories of solidarity and healing. One friend described sending $100 each to ten strangers who were in dire need. My son, who until a few days ago worked at Dunkin’ Donuts, said people were tipping at five times the normal rate – and these are working class people, many of them Hispanic truck drivers, who are economically insecure themselves. Doctors, nurses, and “essential workers” in other professions risk their lives to serve the public. Here are some more examples of the love and kindness eruption, courtesy of ServiceSpace:

Perhaps we’re in the middle of living into that new story. Imagine Italian airforce using Pavoratti, Spanish military doing acts of service, and street police playing guitars — to *inspire*. Corporations giving unexpected wage hikes. Canadians starting “Kindness Mongering.” Six year old in Australia adorably gifting her tooth fairy money, an 8th grader in Japan making 612 masks, and college kids everywhere buying groceries for elders. Cuba sending an army in “white robes” (doctors) to help Italy. A landlord allowing tenants to stay without rent, an Irish priest’s poem going viral, disabled activitists producing hand sanitizer. Imagine. Sometimes a crisis mirrors our deepest impulse — that we can always respond with compassion.

As Rebecca Solnit describes in her marvelous book, A Paradise Built in Hell, disaster often liberates solidarity. A more beautiful world shimmers just beneath the surface, bobbing up whenever the systems that hold it underwater loosen their grip.

For a long time we, as a collective, have stood helpless in the face of an ever-sickening society. Whether it is declining health, decaying infrastructure, depression, suicide, addiction, ecological degradation, or concentration of wealth, the symptoms of civilizational malaise in the developed world are plain to see, but we have been stuck in the systems and patterns that cause them. Now, Covid has gifted us a reset.

A million forking paths lie before us. Universal basic income could mean an end to economic insecurity and the flowering of creativity as millions are freed from the work that Covid has shown us is less necessary than we thought. Or it could mean, with the decimation of small businesses, dependency on the state for a stipend that comes with strict conditions. The crisis could usher in totalitarianism or solidarity; medical martial law or a holistic renaissance; greater fear of the microbial world, or greater resiliency in participation in it; permanent norms of social distancing, or a renewed desire to come together.

What can guide us, as individuals and as a society, as we walk the garden of forking paths? At each junction, we can be aware of what we follow: fear or love, self-preservation or generosity. Shall we live in fear and build a society based on it? Shall we live to preserve our separate selves? Shall we use the crisis as a weapon against our political enemies? These are not all-or-nothing questions, all fear or all love. It is that a next step into love lies before us. It feels daring, but not reckless. It treasures life, while accepting death. And it trusts that with each step, the next will become visible.

Please don’t think that choosing love over fear can be accomplished solely through an act of will, and that fear too can be conquered like a virus. The virus we face here is fear, whether it is fear of Covid-19, or fear of the totalitarian response to it, and this virus too has its terrain. Fear, along with addiction, depression, and a host of physical ills, flourishes in a terrain of separation and trauma: inherited trauma, childhood trauma, violence, war, abuse, neglect, shame, punishment, poverty, and the muted, normalized trauma that affects nearly everyone who lives in a monetized economy, undergoes modern schooling, or lives without community or connection to place. This terrain can be changed, by trauma healing on a personal level, by systemic change toward a more compassionate society, and by transforming the basic narrative of separation: the separate self in a world of other, me separate from you, humanity separate from nature. To be alone is a primal fear, and modern society has rendered us more and more alone. But the time of Reunion is here. Every act of compassion, kindness, courage, or generosity heals us from the story of separation, because it assures both actor and witness that we are in this together.

I will conclude by invoking one more dimension of the relationship between humans and viruses. Viruses are integral to evolution, not just of humans but of all eukaryotes. Viruses can transfer DNA from organism to organism, sometimes inserting it into the germline (where it becomes heritable). Known as horizontal gene transfer, this is a primary mechanism of evolution, allowing life to evolve together much faster than is possible through random mutation. As Lynn Margulis once put it, we are our viruses.

And now let me venture into speculative territory. Perhaps the great diseases of civilization have quickened our biological and cultural evolution, bestowing key genetic information and offering both individual and collective initiation. Could the current pandemic be just that? Novel RNA codes are spreading from human to human, imbuing us with new genetic information; at the same time, we are receiving other, esoteric, “codes” that ride the back of the biological ones, disrupting our narratives and systems in the same way that an illness disrupts bodily physiology. The phenomenon follows the template of initiation: separation from normality, followed by a dilemma, breakdown, or ordeal, followed (if it is to be complete) by reintegration and celebration.

Now the question arises: Initiation into what? What is the specific nature and purpose of this initiation?The popular name for the pandemic offers a clue: coronavirus. A corona is a crown. “Novel coronavirus pandemic” means “a new coronation for all.”

Already we can feel the power of who we might become. A true sovereign does not run in fear from life or from death. A true sovereign does not dominate and conquer (that is a shadow archetype, the Tyrant). The true sovereign serves the people, serves life, and respects the sovereignty of all people. The coronation marks the emergence of the unconscious into consciousness, the crystallization of chaos into order, the transcendence of compulsion into choice. We become the rulers of that which had ruled us. The New World Order that the conspiracy theorists fear is a shadow of the glorious possibility available to sovereign beings. No longer the vassals of fear, we can bring order to the kingdom and build an intentional society on the love already shining through the cracks of the world of separation.

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