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Charles Eisenstein

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Translations

So beginnt Krieg

November 29, 2016 by Charles Eisenstein

transl:  Nikola Winter „Ihre Dummheit ist amüsant.” „Wir müssen Trump aufhalten. Jeder, der nicht so denkt, ist entweder dumm oder verblendet von seinen Privilegien.“ „Man sollte die Menschen dafür hassen, dass sie Johnson gewählt haben. Er ist ein Trottel.“ „Sind die Trump-Wähler so blöd, dass sie gar nicht wissen, wie blöd sie sind?“ „Die ‘Hill-bots’ […]

Filed Under: German, Translations Tagged With: Essay

A LÉLEK ZENDÜLÉSE (Mutiny of the Soul)

March 22, 2016 by Charles Eisenstein

  A depresszió, az aggodalom, és a kimerültség a földünkön kibontakozó metamorfózis folyamatának alapvető része, és nagy jelentősége van a régi világból az újba való átmenetre. Amikor a kimerültség és a depresszió súlyosabbá válik és már diagnosztizálható az Epstein-Barr Vírus, a krónikus fáradtság szindróma, a pajzsmirigy alulműködés vagy az alacsony szerotonin, általában megkönnyebbülünk, de ugyanakkor […]

Filed Under: Hungarian, Translations Tagged With: Essay

Das Nashorn und der Weltschmerz

February 21, 2016 by Charles Eisenstein

Ich erhielt folgende E-Mail einer jungen Frau, ihres Zeichens Jurastudentin an einer Elite-Universität. Ich möchte ihr Schreiben hier vollständig wiedergeben, weil es Grundprobleme, mit denen so viele Menschen konfrontiert sind, die sich für den Wandel engagieren, so eindringlich thematisiert. Ich weine selten. Aber diese Woche habe ich gleich zweimal geweint. Um die Nashörner. Es bricht […]

Filed Under: German, Translations Tagged With: Essay

风险科学的必要性

November 18, 2015 by Charles Eisenstein

  我刚刚花了几个小时来研究一个类似“钻兔洞”(down a rabbit hole)的问题。该问题是关于“电力宇宙”(electric universe)——这一非传统的宇宙理论强调宇宙的首要构建力量不是万有引力而是电磁感应。该理论为诸多现象提供了另一种解释,包括红移(redshift)、宇宙背景辐射、宇宙演化(cosmogenesis)、星体形成、星系形成、太阳物理等等。 在重新熟悉该理论之后(我第一次探索该理论是在10年前),我开始阅读该理论众多批评者的作品(他们中的大部分都使用了“揭穿真相”这个词)。对于这一“网上流行”的理论我竟信以为真,这是多么愚蠢啊!这些批评者指出了“电力宇宙”论支持者所犯的基本错误,称他们不过是一些“疯傻怪人”(cranks and crackpots)。问题就这样解决了,是吗? 并不尽然。接下来,我读了一些对那些“揭穿真相者”(debunkers)的回应,这些回应条分缕析地驳斥了各种批评。我该相信谁?我并非物理学博士,即使我是,显然也无济于事,因为这些在观点上大相径庭的专家大多都拥有博士学位。 作为一个外行之人,虽然我很难评估正方观点和反方观点各自的价值,但我的确注意到双方辩论过程中的一种不对称现象,这种不对称现象令人不安,所产生的后果也远远超过了宇宙论。我接下来要描述的不对称现象在很多领域都有类似的情况,包括科学、医药、教育、经济、甚至任何产生知识并使其合法化的机构。 这种不对称现象的一个方面在于:双方中的一方可以求助于科学界的权威,而另一方却主要由被边缘化的异教徒(heretics)组成。这些持不同证见者抱怨他们在获得科研资金、发表论文和让自己的观点受到认真对待过程中所遇到的种种困难。同时,正统理论的维护者援引同样是缺乏同行评议的期刊杂发表(peer-reviewed journal publication)作为没认真对待“电力宇宙”理论的原因。他们的基本逻辑是这样的:“这些理论还没有被接受,因此它们是不可接受的。” 该如何看待这种情况?如果你相信我们科学机构的合理性,你就会认为这些持不同证见者被边缘化是完全有理由的:他们的作品没能达到标准。如果你相信同行评议的程序是公正公开的,那么“电力宇宙”研究中缺乏同行评议的引证就成了对该理论致命的指控。如果你相信主流物理学的语料基本正确,科学正日益接近真理,你就会高度怀疑对标准理论的任何重大偏离。 这种不对称现象的另一个方面在于对异议的草率对待。那些揭穿真相者只有一个层次的深度(one level deep)——他们批评异议,却对针对他们批评的回应置之不理。为什么不呢?如果你还是相信科学机构的合理性,那原因一定是这样的对话对严肃的物理学家来说纯属浪费时间。他们若是费心去驳斥每一个由那些自认为是下一个爱因斯坦的人所创造的理论的话,恐怕就没有时间去进行教学或科研了。然而,风险在于合理的非正统理论也有同样的缺点(tarred with the same wide brush)。从声称是无懈可击的前提中所得出的理论似乎往往是荒谬的。 双方的辩论在使强大正统性和边缘化非正统性相对立的其他问题上引起了共鸣,而辩论中令人不安的一面在于大量使用稀有的引语和类似“伪科学”这样的嘲笑性表达,以便对读者施加心理压力,可读者并不想被认为是傻瓜。这些策略造成了内团体/外团体社会动力(in-group/out-group social dynamics),促使人怀疑科学界内可能也盛行着同样的动力,以便能够强化团体思想(groupthink)、排除异议。但是,也有可能非正统理论真的是一派胡言,活该受到嘲笑。我们这些门外汉无从得知。这最终还是要取决于我们对权威的信任。 对于人类安康而言,宇宙学相对来说无关紧要(或者也可能并非如此,不过我们先把这个问题搁置一旁),但同样的动力也适用于对人类和生物圈来说生死有关的事情,特别是在医学和农学领域(比如,关于转基因生物的辩论)。我们能相信科学共识吗?我们能相信科学机构的正直性吗? 或许不能。在最近的几年里,与日俱增的内部批评者一直都在揭露科研资助及科研发表方式的种种重大缺陷,以致于某些人甚至提出“科学已毁”(Science is broken)的观点。 他们所描述的功能失调包括: —故意的、无意识的、系统性欺骗 —结果的不可复制性及缺乏进行复证的刺激 —统计数字的滥用,比如“P值操纵”(P-hacking)——挖掘研究数据以 提取因果“假设”(post-hoc “hypothesis”)来进行发表 —同行评议系统的严重缺陷,比如该系统倾向于强迫实行现存范式,攻击 任何挑战评议者观点的意见,因为这些评议者的毕生事业都致力于这些 观点 —难以获得用于创造性和非传统研究假设的资金支持 —偏爱积极结果而非消极结果的发表偏见,压制不利于研究者职业的研究 该系统鼓励对已经达成共识的现存理论进行无尽的详细阐释,但如果其中某个理论是错误的,那么要想去纠正它就会面临几乎难以逾越的重重障碍。这例证了对范式转变的“库恩式抵抗” (Kuhnsian resistance)。前美国卫生研究所(NIH)所长兼诺贝将得主哈罗德 •瓦姆斯(Harold Varmus)如是说: 该系统现在偏爱那些能够保证结果的人,而非那些有潜在开创性思想却又无法确保成功的人。年轻的研究者本应该提出新的问题、创造新的方法,可他们却中规中矩地进行着他们的博士后工作,而不敢有太大的偏离。经验丰富的研究者倾向于坚持他们屡试不爽的程序,却不去探索新的领域。 另一位诺贝尔奖得主西德尼 •布雷纳(Sydeny Brenner)也提到同样的问题: 现在的(财政)支持者、科学界的官僚主义者,不想冒任何风险。所以,为了获得支持,他们想从一开始就知道方法可行。这就意味着你需要拥有初步的信息,也就意味着你一定会沿着“正道”(the straight and narrow)前进。这样以来,除了在一些个别地方,就不存在任何的探索了。 关于大受吹捧、本该保持高研究标准的同行评议,他是这样评论的: […]

Filed Under: Chinese, Translations Tagged With: Essay

异端之水:回顾杰拉尔德·波拉克的“水的第四阶段

November 18, 2015 by Charles Eisenstein

在《水的第四阶段》(The Fourth Phase of Water)一书中,杰拉尔德·波拉克(Gerald Pollack)巧妙地提出了一种水化学的新理论,这一理论不仅对化学和生物学具有深远意义,而且对我们理解自然和对待自然的隐喻基础也具有深远意义。 我首先要强调的是,这并非是一本由某个科研资质倍受质疑的人所写的一本“新时代”的书,而是一本有关化学的书,虽然很容易被门外汉所理解。波拉克是华盛顿大学一名德高望重的教授,是众多同行评议(peer-reviewed )论文的作者,是2012年普里果金奖章(Prigogine Medal)的获得者,同时也是学术杂志《水》的编辑。我提及这些是因为在一个充满所谓的伪科学的领域,范式泛滥的理论会招致过度的敌意,不过在我眼里这却是卸掉科学严密负担的推测性研究。 的确,波拉克在书中前面一个章节中写到两个事件:20世纪60年代的聚合水(polywater)溃败,20年后关于水记忆(water memory)的争议。这些事件阐明了科学机构的政治性以及不同意见被压制的方式。此外,它们也揭示了一些我们所知道的科学背后神圣不可侵犯的形而上的假设——而这本书间接地违反了这些假设,关于这一点我后边会谈到。无怪乎,这本书在科学界不受欢迎甚至遭受冷遇。尽管如此,《水的第四阶段》这本书避免了有时会影响正统书籍的那些过激性或迫害性故事。该书的语气谦恭、轻松、在呈现某些推测性观点时小心翼翼。 人们可能会认为,在现代化学经过200多年甚至更长时间的发展后,像水这种基本而又貌似非常简单的东西现在应该已经被完全理解了。在读这本书之前,我理所当然地认为其中的解释肯定就是高中和大学课本中的那些,比如蒸发、毛细管作用(capillary action)、结冰、气泡形成、布朗运动、表面张力。大家都是这样认为的,这也许正是传统解释很少受到细查的原因。然后,《水的第四阶段》却证明了哪怕是一点点创造性的细查都会揭露出传统解释的缺陷。 书中的核心概念是“禁入区水”(exclusion zone water),或者简称“禁区水”。假设一烧杯水,有成千上万个塑料微球体悬在其中。标准化学会认为这些微球体在水中会平均分布——它们遍布于水的大部分区域。然而,在烧杯的周边(即使任何亲水性物质沉入水中),水却仍然清澈,没有任何球体。原因何在?标准化学预测几个分子厚度的禁区可能存在于玻璃周围,两极的水分子和分散的电荷粘在了一起,但是波拉克所观察到的禁水区至少有1/4毫米厚——这是数以万计的分子的厚度。 波拉克和同事小心翼翼地进行着实验,通过测试最终排除各种对此现象的传统解释(比如对流、聚合物冲刷、静电排斥、材料泄露)。他们还开始了研究禁水区的特性,结果令人欣喜:禁区水几乎排斥一切,不仅包括悬浮的微粒而且包括溶质。禁区水在270纳米时表现出电磁吸收顶峰,比散装水释放出更少的红外辐射,但其粘度和折射指数都高于散装水。更令人吃惊的是,他们发现禁水区有一种净负电荷,而周边的书PH值较低,这表明有质子从禁区水中喷射了出来。 凭借这些信息,波拉克和同事做出假设:禁水区由水的液晶体组成,其中氧和氢以2:3的比例堆积成一层层的六边形。当然,冰也是由六边形的薄片堆积而成,但冰片的堆积靠的是外在质子的挤压。波拉克认为禁区层比较例外,排列的方式使得每层的氧和临近层的氢常常相邻。这种排列并不非完美无瑕,其产生的引力要大于斥力,足以产生内聚和分子矩阵,从而可以排除哪怕是最小体积的溶质。 哪里来的能量造成了这种电荷分离?它来自于入射的电磁辐射。当水样被免于电磁辐射和热流时,禁水区就无法形成。 《水的第四阶段》这本书旨在将这一假设运用到水化学中的各种现象上。在我看来,作为科学家,他最大的优点就是问一些别人不会问的貌似天真的问题。比如,他质疑了援引氢粘合压力作用于水面的表面张力理论这一传统解释。水面的这种巨大张力真的来自于1纳米厚的水层所产生的能量吗?他问道,为什么凝胶99.9%的成分都是水却并不漏水呢?为何带电的雾状水滴结合成云而不是彼此排斥,并均匀分散于天空呢?为何来自一杯热咖啡的蒸汽会是一股一股地分散开来呢?为何热水有时比凉水更快结冰呢?为何船只在经过15到30分钟后才在相对静止的水面上留下航痕呢? 对于这些问题,这本书提供了非常精简的答案,当然还有很多其他问题在书中也有涉及。他所引证的实验直截了当而又令人信服。虽然对化学中某些基本问题的回答偏离传统,但他并没有援引超自然或超常力量。他也没有质疑基本的物理定律(热力学、相对论、量子理论等)。人们不禁会想:那么为何他的理论被忽视了呢? 我认为原因超越了对范式转变的标准库恩式抵抗(Kuhnsian resistance)。毕竟,波拉克并非是第一个因提出和水相关的理论而陷入麻烦的科学家,其理论旨在指出水不仅仅是一种一般的、无结构的物质,更是一种化学媒介、一种化学的原始成分。这其中大有文章。 迅速回顾一下前面提到的两种争议,即聚合水和水记忆,对我们具有很大的教益。关于聚合水,俄国化学家发现狭窄试管中的水呈现出一些异常特性,既不是液态也不是固态(这种异常和波拉克描述的完全一样)。一阵骚动随之发生,西方科学家指责俄国人没有消除水中的杂质——即来自玻璃试管的溶化硅微量元素。最后,俄国人承认水确实不纯净,这一发现也会扔进了历史的垃圾桶。然而,并没有人解释溶化硅怎么会引起这些异常特性。波拉克指出,绝对纯净的水,万能溶剂,几乎不可能得到。这一俄国人发现事件的实质从来没被考虑过,而是找了一个方便的借口对其置之不理。 水记忆的说法更是匪夷所思。1988年,雅克·本沃内斯特(Jacques Benveniste)在《自然》杂志上发表论文,声称曾经含有抗体的水样仍能唤起对白细胞的免疫反应,似乎水“记住”了他们的存在。《自然》杂志出版了这一文章(本沃内斯特是法国顶尖级的免疫学家),但接着就派遣了一个审问分队进行调查,包括职业魔术师詹姆斯·兰迪(James Randi)及欺诈性调查者沃尔特 ·斯图尔特(Walter Steward)。对接下来发生的事情,大家的描述不一,但都一致同意没有找到欺诈的直接证据。该团队得出结论说结果是无法复制的,这一说法本沃内斯特极力否认却无济于事。结果对他的资助取消了,他的实验室被没收了,他的学术生涯毁于一旦。今天,他的名字主要和病理科学相联系,他的讣告是人物暗杀(character assassination)的杰作。 请注意在上一段中我把“记住”这个词加了引号,好像是为了让读者确信我认为水实际上无法进行记忆。这个引号暗示了水最多只能表现得好像能够记忆一样。因为,毕竟那只是水,是吗?它不具有复杂性、组织、智力、经验存在状态,而这些正是拥有实际记忆的必要条件。现代化学只是认为:水是一种普遍流体,任何两个水样本基本上都是完全相同的,只是温度和纯净度不同而已(对于那些叫真的人来说就是氢的同位素比例不同)。 聚合水、水记忆以及波拉克的理论全都违反了这一原则,这是一种人类中心主义(anthropocentrism)。我们的文明,特别是其对自然的对待和商品经济同一性方面,其运作是基于这样一种假设,即我们人类自身拥有自我的全部特征。剩下的世界只是一堆物质,因此我们可以自由地任意开发,将我们的智力强加于缺乏智慧和理智的底层。任何违反这一原则的科学理论或科技对于那些坚持这一原则的人来说都是大错特错甚至难以容忍。 我们的社会今天正经历着转变,看待这一转变的一种方法就是我们把“自我”越来越多地赋予到过去“非自我”的东西上。我们已经取得了一些进步:今天我们充分认识到女性和少数种族的合法人格(尽管,不幸的是,种族主义和性别主义的思想仍然比大部人白人所意识到的要更加顽固)。我们不再把动物看成是毫无理性的野兽,尽管人们对动物智力的方式和程度还所知甚少。甚至连植物智力都正成为热门研究话题,尽管很少有科学家在谈及“植物具有智力”或“植物具有主观经验”时不发表不承担责任声明——“当然我并不是说它们真的具有智力。” 必须承认,杰拉尔德·波拉克也没有说水是否具有智力。不过,他的研究为这一观点打开了一扇门,因为其研究暗示了任何两个由纯H2O构成的“水样”都是独特的,其结构取决于与之相接触的物质。为何我在这里要把“水样”加引号?因为这个词意味着如果我从更大的水源取少量的水,比如从浴缸里取一试管水,那么取出来的少量之水和更大水源中的水具有同样的特性。换句话说,这意味着任何水样从根本上来说都可以从其环境中隔离。 波拉克的研究对一致性(uniformity)和隔离性(isolability)两个假设提出了质疑。他虽然没有最终声称水可以携带信息,但当他观察到禁水区的特性因材料不同而不同时,他离这一结论已经很近了。或许正是因为这样,顺势医疗抓住了他的研究不放(正如他们曾抓住本沃内斯特的研究不放)。顺势医疗(homeopathy)在正统医学的眼里当然是江湖郎中的典型,波拉克的作品就和其有关联(尽管他从未对此作出任何声明),这必然会成为科学界警惕其作品的原因之一。 任何严肃的观察者都不会说他已经“证实”了顺势医疗的有效性,更不用说人们可以在网上找到的那些水形态动物和产品了。但是,如果我们接受他的研究结果——我希望其他的科学家能够重复并延伸他的实验——至少没有人再会说这些形态和不容置疑的科学原理相矛盾了。当然,如果任何两个纯净水样都完全相同,那么有结构的水产品和药品就是一派胡言了。多亏了波拉克(以及他在科学文献中所发现的一些列其他研究者),这件事变得不再确定无疑了。 《水的第四阶段》为我们贡献了一个更大的范式转变,这一范式转变正走入所有的科学,成为界定我们文明神话的过渡。单单是在科学领域,他的研究成果,如果得以证实的话,所产生的影响就会是非常深远的,特别是在细胞生物学、植物生理学、化学信号及医学领域。除此之外,它们也打破了我们的旧观念:认为我们生活在一个由一般物质组成的死宇宙;我们是这个宇宙的唯一智慧生灵,因此是其合法的主人。波拉克是朝着萨满教(shamanic)世界观进行科学进化的一部分,这种世界观认为所有的物体都拥有某种存在状态。 对这种转变的抵制仍然非常强烈,或许是因为其影响如此之大。即使没有意识到其深远影响,正统思想家也会本能地攻击与之一条战线的任何作品。常见的手段就是宣称“污染”(contamination),这(连同欺诈)被作为忽略反常结果的杀手锏,无论是在考古学还是在天文学和化学领域。这等于是对马虎和无能的指控。没有人想被看成傻瓜,因此,当背离传统的那些人,比如本沃内斯特、波拉克、庞滋(Pons)、弗雷诗曼(Fleischmann)、韩尔顿·阿普(Halton Arp),被放逐之时,那些私下里同情他们的人便保持沉默,因为他们也在担心自己的资金支持和研究生涯,这无可厚非。 虽然我觉得杰拉尔德·波拉克赞同我们文明神话的更大转变,但在其书中却没有任何迹象。他把自己局限在化学领域,当他冒险进入猜想领域时,他明确表示自己是单枪匹马。或许他的低调口气、对替代性解释的考虑、对实验为本的坚持有助于减少正统科学读者的天生怀疑。但我不敢肯定。这部作品的激进影响如此之近又如此之深。

Filed Under: Chinese, Translations Tagged With: Essay

可持续发展:新事物还是旧事物?

November 18, 2015 by Charles Eisenstein

  两年前,我的儿子马修(Matthew)14岁,那年他长高了6英寸。去年,他只长了两英寸,而今年只长了半英寸。我应该为此担心吗? 当然不应该。在成熟发张过程中的某个阶段,可量化的身体增长会减缓或停止,一种新的发展模式会取而代之。 假设我不明白这一点,而是给马修喂食增长激素以千方百计地使他长高。再假设我的努力伤害了他的健康,耗尽了我的资源。这时候,我可能会说:“我要寻找一种方法使得这种增长是可持续的,或许我可以使用草药激素(herbal hormones)。” 我们文明的发展在本质上也处于一个类似的转变点。数千年来,我们一直都在增长——人口、能源消耗、耕地、数据资料、经济产量。今天的我们开始意识到这种增长不再可能了,也不再可取了;维持这种增长只会对人类和地球造成越来越大的成本。 是时候转变发展模式了,转向一种强调质量而非数量、强调更好而非更多的发展。我希望我们的政策精英们会明白这一点。新的“联合国可持续发展目标”(U.N. Sustainable Development Goals)传达了对环境真正的关怀,这就是最好的例证。然而,这些目标同时也没有摆脱经济增长的旧观念——增加GDP,增加工业基础设施、道路、港口等——而没有考虑是否有其他的发展方式可以更好地实现扶贫和生态可持续性的目标。 可持续发展目标规定,“贫困国家”摆脱贫困的方法就是发展出口行业以增加GDP(目标是70%的增长率)。不幸的是,这一策略在很多国家所带来的结果是贫困加剧而非减少。财富经常最终会落到当地精英的手中及榨取资源的公司和借钱谋发展的金融机构手中。除了保证投资者会榨取远远超过他们投入的金钱这种方式,还有什么别的方法能够使一个国家更能吸引投资者的目光呢?怪不得,尽管自1990年以来全球GDP增长了近2倍,但遭受食品不安全的总人数也随之增加,许多国家的中产阶级已停止增加甚至开始萎缩。 然后就是所产生的环境后果。如果这些国家出口的不是木材、矿产品和其他的自然资源、劳动力,那么它们还能出口什么?公路和港口还会有什么其他用途?可持续发展目标旧调重弹却希望结果不同——这真是荒唐至极啊。 仔细审视一下经济增长的内涵,我们就会很容易明白这一点。按照传统的衡量方法,经济增长指的就是兑换成金钱的商品和服务。这就意味着,当土著农民或自给自足的村民们停止种植和分享自己的食物、停止建造自己的房子、停止制造自己的娱乐,转而去工厂或种植园工作并为这些买单之时,GDP增加了,他们也被认为富裕了。他们的现金收入可能从一天零美元上升到5美元,但是他们现在却受到全球市场的支配。当商品价格暴跌之时(就像是现在),当他们国家的货币贬值之时(就像是现在),当地物价上涨,他们陷入赤贫。如果他们能够对全球商品经济保持一定的独立性,那么这种情况就不会发生。 只有我们把标准的发展模式视为理所当然之时,经济增长才会成为缓解贫困的必要手段。在一个以金钱作为付息债务的体系中,贫富差距必然会增加,除非收入(偿还债务利息的能力)的增长速度超过债务的增长速度。许多国家和人民的收入现在正在下降,只剩下一种方法可以偿还债务:缩减开支。缩减开支和(传统)发展是同一个事物的两面。两者都有助于一个国家出口财富。缩减开支的规定——公共资产私有化、取消贸易壁垒(trade barriers)、取消劳工保护、解除管制(deregulation)、缩减退休金——和经济发展的新的自由规定完全是相同的。这些措施都会使一个国家更具有投资吸引力。 因此,让我们不要再把这一体系视为理所当然了。首先,让我们通过以下方式解决贫困问题:鼓励远离全球市场的复原力和独立性,特别是通过当地食物自治、当地资源控制、分散式政治机构、不以创造外汇为基础的分散式基础设施。其次,让我们消除货币化冲动的潜在驱动力——自20世纪60年代明目张胆的殖民主义结束以来,国家和私人债务一致都是殖民主义的首要工具(值得称赞的是,可持续发展目标提到了减少债务,这一点需要大规模实现)。再次,让我们谈一谈金融系统的根本改革,这一破碎的、基于债务的系统在驱动经济增长的同时也需要依赖经济增长来存活。这一系统使每个人陷入和其他人的竞争之中,导致了一种“鱼死网破”(“race to the bottom”)的竞争模式,而这种竞争永远不会终止,直到整个地球都被转化为产品。 从化学增长刺激转向草药增长刺激(“绿色”或“可持续”发展)无法解决这一问题。如果发展等同于增长,那么“可持续发展”本身就是一个矛盾。贫困和生态灭绝息息相关。是时候过渡到另一个世界了,一个财富不在意味着越来越多的世界。

Filed Under: Chinese, Translations Tagged With: Essay

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Audio Essays

All Essays

Monarchs and Lightning Bugs

Pandemania, Part 4

Political Hope

Pandemania, Part 3

Pandemania, Part 2

Pandemania, Part 1

The Heart of the Fawn

Transhumanism and the Metaverse

Why I Won’t Write on You-Know-What

Compartmentalization: UFOs and Social Paralysis

The Good World

Central Bank Digital Currencies

The Economy Series

Reinventing Progress

Parallel Timelines

The Field of Peace

Love-gift to the Future

The Paradox of Busy

On the Great Green Wall, And Being Useful

Reunion

Division, Reunion, and some other stuff

Volatility

Into the Space Between

Wanna Join Me in a News Fast?

And the Music Played the Band

Comet of Deliverance

Divide, Conquer; Unite, Heal

A Path Will Rise to Meet Us

A Gathering of the Tribe

The True Story of the Sith

The Human Family

Elements of Refusal

The America that Almost Was and Yet May Be

Sanity

Time to Push

Some Stuff I’m Reading

The Rehearsal is Over

Beyond Industrial Medicine

A Temple of this Earth

The Sacrificial King

How It Is Going to Be

Charles Eisenstein, Antisemite

Mob Morality and the Unvaxxed

Fascism and the Antifestival

The Death of the Festival

Source Temple and the Great Reset

To Reason with a Madman

From QAnon’s Dark Mirror, Hope

World on Fire

We Can Do Better Than This

The Banquet of Whiteness

The Cure of the Earth

Numb

The Conspiracy Myth

The Coronation

Extinction and the Revolution of Love

The Amazon: How do we heal a burning heart?

Building a Peace Narrative

Xylella: Supervillain or Symptom

Making the Universe Great Again

Every Act a Ceremony

The Polarization Trap

I, Orc

Living in the Gift

A Little Heartbreak

Initiation into a Living Planet

Why I am Afraid of Global Cooling

Olive Trees and the Cry of the Land

Our New, Happy Life? The Ideology of Development

Opposition to GMOs is Neither Unscientific nor Immoral

The Age of We Need Each Other

Institutes for Technologies of Reunion

Brushes with the Mainstream

Standing Rock: A Change of Heart

Transcription: Fertile Ground of Bewilderment Podcast

The Election: Of Hate, Grief, and a New Story

This Is How War Begins

The Lid is Off

Of Horseshoe Crabs and Empathy

Scaling Down

The Fertile Ground of Bewilderment

By Their Fruits Ye Shall Know Them

Psychedelics and Systems Change

Mutiny of the Soul Revisited

Why I Don’t Do Internet Marketing

Zika and the Mentality of Control

In a Rhino, Everything

Grief and Carbon Reductionism

The Revolution is Love

Kind is the New Cool

What We Do to Nature, We Do to Ourselves

From Nonviolence to Service

An Experiment in Gift Economics

Misogyny and the Healing of the Masculine

Sustainable Development: Something New or More of the Same?

The Need for Venture Science

The EcoSexual Awakening

“Don’t Owe. Won’t Pay.”

Harder to Hide

Reflections on Damanhur

On Immigration

The Humbler Realms, Part 2

The Humbler Realms

A Shift in Values Everywhere

Letter to my Younger Self

Aluna: A Message to Little Brother

Raising My Children in Trust

Qualitative Dimensions of Collective Intelligence: Subjectivity, Consciousness, and Soul

The Woman Who Chose to Plant Corn

The Oceans are Not Worth $24 trillion

The Baby in the Playpen

What Are We Greedy For?

We Need Regenerative Farming, Not Geoengineering

The Cynic and the Boatbuilder, Revisited

Activism in the New Story

What is Action?

Wasting Time

The Space Between Stories

Breakdown, Chaos, and Emergence

At This Moment, I Feel Held

A Roundabout Endorsement

Imagine a 3-D World

Presentation to Uplift Festival, 12.14.2014

Shadow, Ritual, and Relationship in the Gift

A Neat Inversion

The Waters of Heterodoxy

Employment in Gift Culture

Localization Beyond Economics

Discipline on the Bus

We Don’t Know: Reflections on the New Story Summit

A Miracle in Scientific American

More Talk?

Why Another Conference?

A Truncated Interview on Racism

A Beautiful World of Abundance

How to Bore the Children

Post-Capitalism

The Malware

The End of War

The Birds are Sad

A Slice of Humble Pie

Bending Reality: But who is the Bender?

The Mysterious Paths by Which Intentions Bear Fruit

The Little Things that Get Under My Skin

A Restorative Response to MH17

Climate Change: The Bigger Picture

Development in the Ecological Age

The campaign against Drax aims to reveal the perverse effects of biofuels

Gateway drug, to what?

Concern about Overpopulation is a Red Herring; Consumption’s the Problem

Imperialism and Ceremony in Bali

Let’s be Honest: Real Sustainability may not make Business Sense

Vivienne Westwood is Right: We Need a Law against Ecocide

2013: Hope or Despair?

2013: A Year that Pierced Me

Synchronicity, Myth, and the New World Order

Fear of a Living Planet

Pyramid Schemes and the Monetization of Everything

The Next Step for Digital Currency

The Cycle of Terror

TED: A Choice Point

The Cynic and the Boatbuilder

Latent Healing

2013: The Space between Stories

We Are Unlimited Potential: A Talk with Joseph Chilton Pearce

Why Occupy’s plan to cancel consumer debts is money well spent

Genetically Modifying and Patenting Seeds isn’t the Answer

The Lovely Lady from Nestle

An Alien at the Tech Conference

We Can’t Grow Ourselves out of Debt

Money and the Divine Masculine

Naivete, and the Light in their Eyes

The Healing of Congo

Why Rio +20 Failed

Permaculture and the Myth of Scarcity

For Facebook, A Modest Proposal

A Coal Pile in the Ballroom

A Review of Graeber’s Debt: The First 5000 Years

Gift Economics Resurgent

The Way up is Down

Sacred Economics: Money, the Gift, and Society in the Age of Transition

Design and Strategy Principles for Local Currency

The Lost Marble

To Bear Witness and to Speak the Truth

Thrive: The Story is Wrong but the Spirit is Right

Occupy Wall Street: No Demand is Big Enough

Elephants: Please Don’t Go

Why the Age of the Guru is Over

Gift Economics and Reunion in the Digital Age

A Circle of Gifts

The Three Seeds

Truth and Magic in the Third Dimension

Rituals for Lover Earth

Money and the Turning of the Age

A Gathering of the Tribe

The Sojourn of Science

Wood, Metal, and the Story of the World

A World-Creating Matrix of Truth

Waiting on the Big One

In the Miracle

Money and the Crisis of Civilization

Reuniting the Self: Autoimmunity, Obesity, and the Ecology of Health

Invisible Paths

Reuniting the Self: Autoimmunity, Obesity, and the Ecology of Health (Part 2)

Mutiny of the Soul

The Age of Water

Money: A New Beginning (Part 2)

Money: A New Beginning (Part 1)

The Original Religion

Pain: A Call for Attention

The Miracle of Self-Creation, Part 2

The Miracle of Self-Creation

The Deschooling Convivium

The Testicular Age

Who Will Collect the Garbage?

The Ubiquitous Matrix of Lies

You’re Bad!

A 28-year Lie: The Wrong Lesson

The Ascent of Humanity

The Stars are Shining for Her

All Hallows’ Eve

Confessions of a Hypocrite

The New Epidemics

From Opinion to Belief to Knowing

Soul Families

For Whom was that Bird Singing?

The Multicellular Metahuman

Grades: A Gun to Your Head

Human Nature Denied

The Great Robbery

Humanity Grows Up

Don’t Should on US

A State of Belief is a State of Being

Ascension

Security and Fate

Old-Fashioned, Healthy, Lacto-Fermented Soft Drinks: The Real “Real Thing”

The Ethics of Eating Meat

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Charles Eisenstein

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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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