• Skip to primary navigation
  • Skip to main content
  • Skip to primary sidebar

Charles Eisenstein

  • About
  • Essays
  • Videos
  • Podcasts
    • Charles Eisenstein Random
    • A New and Ancient Story Podcast
    • Outside Interviews
  • Courses
    • The Sanity Project
    • Climate — Inside and Out
    • Conversations with Orland Bishop, Course One
    • Conversations with Orland Bishop, Course Two
    • Conversations with Orland Bishop, Course Three
    • Dietary Transformation from the Inside Out
    • Living in the Gift
    • Masculinity: A New Story
    • Metaphysics & Mystery
    • Space Between Stories
    • Unlearning: For Change Agents
  • NAAS
  • Books
    • The Coronation
    • Climate — A New Story
    • The More Beautiful World Our Hearts Know Is Possible
    • The Ascent of Humanity
    • Sacred Economics
    • The Yoga of Eating
  • Events
  • Donate

Elements of Refusal

November 12, 2021 by Patsy

November 2021


Psychiatrist Norman Doidge, MD, has recently published a long, four-part article entitled Needle Points, in which he examines vaccine skepticism in America. The author, who got vaccinated “early and voluntarily,” is solidly pro-vaccine, yet he displays what is in these divisive times an unusual willingness to see the issue from the perspective of those with whom he disagrees.

I don’t want to default to critique in responding to the article, which I appreciate for its peaceful intentions, diligent historical research, lucid style, and willingness to bridge a steep ideological divide. Instead I will meet in good will its implicit invitation into dialog around the core question enunciated in its tagline: “Why so many are hesitant to get the COVID vaccine, and what we can do about it.”

As that tagline suggests, an assumption runs quietly through Needle Points that Covid vaccines are by and large safe, necessary, and generally beneficial for personal and public health. Therefore, opposition to them must be explained in psychological or sociological terms, because we all know that, scientifically speaking, opposition is baseless.

Dr. Doidge devotes a long section of the essay to cataloging the crimes and cover-ups that pharmaceutical companies have perpetrated over the last several decades. He also describes the “regulatory capture” of agencies like the FDA, CDC, and NIH, whose officials often rotate into lucrative positions in the very companies they had formerly regulated. As a result, he says, public trust in the pharmaceutical industry is extremely low:

As of a September 2019 Gallup poll, only a few months before the COVID-19 pandemic, Big Pharma was the least trusted of America’s 25 top industry sectors, No. 25 of 25. In the eyes of ordinary Americans, it had both the highest negatives and the lowest positives of all industries. At No. 24 was the federal government, and at No. 23 was the health care industry. These three industries form a neat troika (though at No. 22 was the advertising and public relations industry, which facilitates the work of the other three.)

Given the track record of the pharmaceutical companies and their regulators, no wonder a large percentage of the public is “hesitant” to get their Covid shots. Dr. Doidge seems to be saying, “The shots are safe and effective, and society would be better off if everyone got them, but many people are quite understandably reluctant because of past experience.”

The obvious question here is, Why does Doidge himself trust the science promoted by the very companies and regulators whose misdeeds he so compellingly enumerates? He seems to take for granted that the vaccines have a low rate of adverse reactions. Are the agencies saying that, and the data they utilize, reliable? The article’s tagline implies that he knows it is; otherwise, he wouldn’t wonder “what to do about [vaccine hesitancy]”. He would be wondering instead what to do about vaccine credulity or vaccine naivete.

The very term “vaccine hesitant” normalizes vaccination by implying that it is the endpoint at which the unvaccinated will sooner or later arrive. Most unvaccinated people I know would not describe themselves as “hesitant.” At this point, most who have resisted the social and government pressure intend to remain unvaccinated permanently. As Raelle Kaia puts it,

We don’t call people who haven’t gone bungee jumping “bungee hesitant” nor do we call them “anti-bungee.” There is no need for a category. It’s just something some people decide to do, and some people don’t. So this Hegelian dialectic cleverly sets up a dynamic that implicitly assumes that the regular thing for people to do is to take a vaccine, but we need words to describe those who don’t, because they’re so peculiar. So just by having the words in the first place, an entire reality is created and reified about what people are supposed to do or are expected to do.

The term “vaccine hesitancy” is patronizing and presumptuous. It encodes a smug certainty that official messaging on the vaccines is reliable, that reigning medical paradigms are sound, that the knowledge medical science produces is trustworthy. Science is real! Duh.

In fact, there is increasing reason to believe that just as in the past, the pharmaceutical-regulatory complex is distorting, hiding, and manipulating data to support its narrative. To help Dr Doidge and those heeding his message understand the mind of a vaccine skeptic, I will share a bit of why I believe that.

It took me some time to come to my current conviction that the Covid vaccines are unsafe. When the mRNA vaccines were first announced, I was hesitant to condemn them out of hand. In fact, I was disposed to think of them as more benign than conventional vaccines, since the mRNA technology doesn’t require toxic adjuvants to promote an immune response.1 While there was certainly reason for concern (see this paper from May 2021), there was no proof that any of the potential mechanisms of harm would be significant. While I was appalled that these minimally-tested vaccines would be imposed on a mass scale, I hoped that a public health catastrophe could be avoided.

Today I am convinced that this technology, never before used on humans let alone at this scale, is causing widespread harm. Here are some reasons why I think that:

1. First-hand reports from people who were harmed (or whose family members were harmed). To get a flavor for them, watch these testimonies of experts and patients, or the Testimonies Project out of Israel, or the No More Silence project. Or listen to the story of professional mountain biker Kyle Warner (and especially read the comments below the video.) Athletes have been collapsing on the field and sometimes dying with astonishing frequency. Here is a compilation of 41 such collapses (23 died) over the past four months (there are other lists with little overlap.) Well, maybe athletes have been collapsing and dying at such a rate all along, and we are only now noticing it because of heightened vigilance due to “anti-vax hysteria.” That could be. I haven’t gone into the statistics that might decide the issue—if such statistics even exist. Anyway, if you look for them you can find channels on Telegram with hundreds or thousands of stories. (Notice how many of the stories include things like, “The doctor said it was coincidence.” “I’m sick of doctors telling me it’s all in my head.” “The ER doctor said I was having a panic attack.”)

2. Doctors and nursers who are speaking out about the alarming rise in blood clotting disorders, strokes in young people, heart attacks in young people, peripheral neuropathy, myocarditis, and other supposedly rare conditions. Here is a sample, a sworn statement on the part of 11 doctors with their stories. Remember that the whistleblowers have nothing to gain and a lot to lose by speaking out. Other practitioners have told me their stories in confidence.

3. An alarming rise in excess mortality among people under age 65 in 2021. In 29 countries in Europe, excess mortality in the last four months for people age 15-44 is running at nearly double what it was in 2020. For age 45-65 it is more than 50% higher, and age 65-74 some 40% higher. This is despite (or because of?) vaccination rates of at least 70% across Europe. In the USA, all-cause excess mortality is about 50% higher (so far) than 2020, but for people age 25-44 and 45-64 it is about 85% higher; for people under 25 excess mortality is nearly double last year. The only age group that died in smaller numbers this year in the US were those 85 and older. These figures don’t prove a causal connection between vaccination and mortality, but they merit concern. See also this and this analysis of UK mortality data that seems to show all-cause mortality to be higher in the vaccinated than in the unvaccinated. I haven’t examined the math closely, but given that the authors of the latter analysis are, respectively, a mathematician and a professor of statistics and computer science, it is not to be dismissed lightly.

4. Revelations of sloppiness and malfeasance in Covid vaccine trials. The British Medical Journal just published a report from an experienced clinical trial researcher describing how a Pfizer contractor running clinical trials “falsified data, unblinded patients, employed inadequately trained vaccinators, and was slow to follow up on adverse events.” She reported her findings to the FDA, who never followed up. One wonders whether this was unique to that contractor or more widespread. In a separate revelation, a girl was dropped from the Pfizer study after having a severe reaction to the shot. Apparently, the study rules required a study doctor to evaluate adverse events. If someone went to the emergency room, they would be disqualified from the study and that data excluded. Given the unavailability of the raw data, we have no idea whether this girl was the only one to be excluded, but it certainly gives reason for alarm—especially because the study size was only about 1000 children. This is part of a pattern of manipulated studies throughout the Covid era.

5. Dubious vaccine effectiveness. The issue of safety is not absolute; risks must be evaluated in relation to benefits. Questionable benefits make the risks less acceptable. But it appears that the vaccines have not lived up to their promise of protecting recipients from infection or serious symptoms. Across nations and regions, there is no correlation between vaccination rates and Covid cases or deaths. Joe Mercola, named by the New York Times as America’s “uber quack,” gives a solid review of the argument.

As Dr. Doidge acknowledges, pharmaceutical companies have cheated in the past. Why are people so confident in the data this time, when the incentive to cheat is greater than ever? (Pfizer’s Covid vaccine sales now stand at $36 billion.) Doidge describes how a large proportion of studies published in medical journals are actually ghostwritten by the companies themselves. Why are we confident that this hasn’t happened with studies supporting the Covid policies that benefit those companies? When regulators have been largely captured by the regulated, when the media relies heavily on pharmaceutical ad dollars and in some cases have interlocking boards of directors, can we really trust “the science”?

Donate

The willful manipulation, distortion, and suppression of research is the tip of an iceberg. The bulk of narrative maintenance is an organic function of the system, often unconscious or semi-conscious. The vaccine resistance movement needs to understand this, so it can understand the reasons for vaccine credulity. Too often people in the movement explain what is going on in terms of malice: evil politicians, perfidious scientists, greedy New-World-Order plutocrats. Such figures surely exist, but they play a role in a much larger social process.

“Evil” is a misdiagnosis that casts us into delusion. To effect positive change we have to be operating in reality. The reality is that most people, vaxxed and unvaxxed, doctors and patients, scientists and laypeople, politicians and yes, even pharmaceutical company officials, are decent, caring, intelligent human beings. Let us follow Dr. Doidge in taking that as our starting point as we try to understand those we disagree with.

Collective Delusion

If vaccine casualties are much higher than publicly acknowledged, doesn’t that mean that some kind of willful cover-up is underway? Not necessarily. Imagine that you are a clinician seeing a rise in myocarditis, miscarriages, cancer recurrence, or some other ailment in vaccinated people. Are you going to make a fuss? Are you even going to talk about it? Maybe not.

Doctors who are noticing vaccine adverse events (or experiencing them themselves) are reluctant to say anything publicly for fear of ostracism, job loss, or license suspension. Those that speak out suffer consequences. Brook Jackson, the subject of the above-mentioned BMJ article, was fired shortly after she notified the FDA of irregularities in the vaccine trial. (One wonders whether someone in the FDA told her employer that she was making trouble.) Most are not so brave. The 11 doctors whose testimony I linked to earlier describing their injuries and those of their patients mostly chose to remain anonymous. Said one, “Due to my recognition that the vaccine has caused injury, I am scared to come forward to my fellow colleagues and peers.” “I have chosen to keep my identity redacted in order to prevent backlash as being anti-vax.” “With questioning of a vaccine adverse reaction, the physician who is questioning is immediately discounted, discredited, shamed, and aggressively bullied. I have watched this happen to other physicians who dared to speak out and have witnessed a coordinated effort among physicians to have this physician’s state license revoked as well as their board certification for spreading ‘misinformation.’ Vaccine skepticism strikes at a pillar of the medical profession, which is therefore loath to admit any information that could fuel it.”

This kind of self-censorship may take on an internal dimension where someone bullies and silences that part of herself that recognizes something is wrong. She may tell herself that she is seeing an epidemic of anxiety attacks. She may convince herself that myocarditis never was that rare. She may remind herself that “young people get strokes too.” She may read articles that reassure her that nothing alarming is happening. Doctors can do this. Public officials can do this. Regular citizens can do this. The psychological incentive may be strong to preserve an orderly reality in which I’ve been right all along. Most of us, vaccine advocates and skeptics alike, have this tendency. Left unchecked it becomes arrogance, and its antidote is a willingness to listen.

Does the foregoing prove that vaccine injuries are more widespread than official data shows? Not at all. What it tells us, though, is that if they were more widespread, we wouldn’t easily know about it. Nor would any given doctor. To her, it might look like her observations are unusual. If others were seeing the same thing, surely she would have heard of it. Surely it would show up in the safety studies. Surely she would have read about it in the journals. So she keeps her mouth shut, not just out of fear of repercussions.

What goes for doctors also goes for researchers, journalists, and government officials. To violate the narrative takes self-confidence and courage. When human beings see something unusual, they normally turn to others and ask, “Hey, did you see that too? Does that look to you like Santa’s sleigh being pulled across the sky by eight tiny reindeer?” If my companions say, “No, silly, that must be an airplane pulling an advertisement,” I will likely accept that. Under certain circumstances, it might happen that every member of the group actually thinks it is Santa, but as in The Emperor’s New Clothes, no one wishes to be thought a fool. No one wants to be the first one to say, “The emperor’s completely naked!”

Only fools think that vaccines are ineffective, unnecessary, or unsafe. That’s been drummed into us for years. The stereotype of the “hysterical anti-vaxxer,” the Trump-voting, science-denying, uneducated yahoo who puts everyone else at risk is firmly ingrained. Even I, already publicly known as a vaccine skeptic, am sometimes reluctant to be visible in my beliefs to friends or family. I don’t want them to think I’m an ignoramus, a bad person, unclean. I was just disinvited from a visit to the house of a dear relative because I was not vaccinated. Was the host actually afraid of infection? (I had Covid last March and have natural immunity.) Or is she uncomfortable associating with someone in the new pariah class? I relate this to illustrate how I myself participate in the conspiracy of silence that normalizes vaccine acceptance. I don’t lie about being unvaccinated, but I do try to slide by under the radar, not talk about it, and hope that people just won’t ask. In their eyes, I’m another data point confirming that intelligent, responsible people get vaccinated.

We might easily understand, then, why it can be so hard for a physician, journalist, or politician to voice or even entertain the possibility that the vaccine rollout is causing harm. The pressures that bear on private citizens are all the more intense for them. They have more incentive than most of us to keep quiet. If the vaccines are unsafe, it means they have been agents of harm. That’s a hard pill to swallow.

Recently, the Biden Administration announced that it would not back down on OSHA rules to mandate vaccines for government contractors and large employers. (Soon to be extended to smaller employers.) Those who are aware of vaccine damage find it incomprehensible that the administration could be so evil. But evil is not required as an explanation. With all these mechanisms of narrative maintenance, in which I myself participate, how would Joe Biden be aware that millions of people are suffering serious adverse events? He probably isn’t aware. The more deeply someone is embedded in the system, the more they rely on the information that the system produces, filters, and interprets, the harder it is for them to be aware of what lies outside the official numbers.

Subscribe to Newsletter

It is important for health freedom activists to understand how inadequate malice is to explain harmful public policies. Calling them monsters makes us look ridiculous to those pursuing those policies, most of whom are conscious only of trying to serve the public good. In their eyes and in the eyes of people who trust the basic goodness of human beings, articles like this one, “It All Makes Sense Whey You Realize They are Trying to Kill Us,” seem unhinged, even though they make some important observations.

Earlier I mentioned that deliberate lies and propaganda, and overtly corrupt individuals, are the tip of an iceberg. Yet they are still significant. Even if the bulk of narrative maintenance resides underwater, submerged in the collective unconscious, the tip is relevant too, indicative of what lies beneath. Unscrupulous people can gain and maintain power by exploiting the above mechanisms of conformity and mob psychology. They can loudly broadcast orthodoxy and ridicule and intimidate those who would be the first dissenters. If no one dares to stand with the dissenters, they appear a tiny, crazy minority. The CIA’s Project Mockingbird offers an example. It was (is?) not necessary for lots of journalists to be on the CIA payroll or for top executives to be taking orders from the CIA. Project Mockingbird needed only to plant a few agents in key positions where they could establish norms and bully those who violated them. It is like it was in fourth grade. The bully, Rob, denounced Kent as “weird.” If someone dared speak a friendly word to Kent, Rob would denounce him as weird too. Soon everyone shunned Kent. Initially, none except Rob bore Kent any ill will, but soon a song went around the playground: “Kent is bent, his brain is insane.”

What happened to Kent also can happen spontaneously, without a Rob. Either way, it looks to Kent as if there is a conspiracy afoot. In a sense there is, just not in the way conspiracy theories postulate. There is a conspiracy in that everyone goes along with it, but there was never a moment where the class got together and agreed to shun Kent. Nor did Rob have a hierarchical command system by which he issue orders to do so. Rob wasn’t even very popular.

I am ashamed to say that I never stood up for Kent. I didn’t join in the song, and I tried to be nice to him when no one was watching, but I was afraid of Rob, and as an oddball understood that I was inches away from suffering Kent’s fate. I don’t know for sure if the current wave of medical totalitarianism was deliberately instigated by the Robs of the world, but I recognize the pattern of mob formation. It is by speaking out unpopular, narrative-defying truths that we disrupt the conspiracy of silence that enables injustice to spread.

Technology and censorship abet the conspiracy of silence. From within the narrative bubble that the government, media, and tech companies have created, it is not at all obvious that anything unusual is happening. Platforms like Tik Tok, Twitter, Instagram, Facebook, and YouTube censor posts from users sharing their experiences of vaccine damage. The swiftness, degree, and thoroughness of the censorship varies from platform to platform, but it is enough to keep a lot of vaccine damage invisible. Because the virality of these stories is suppressed and they are rarely reported in mainstream media, one must look for them in order to find them. Otherwise, it is as if they never happened.

From Arrogance to Respect

I appreciate that Dr. Doidge does not join the chorus that labels vaccine skeptics as conspiracy theorists, white supremacists, granny-killers, psychopaths, or some of the other names I’ve been called. However, one detects in his article a tinge of paternalism. Isn’t it a shame that so many of the public aren’t listening to their doctors? What can we do about that? Sure we’ve made mistakes in the past, and sure there are some bad eggs in the carton, but we all know that the profession as a whole, and medical science generally, is sound, and therefore it would be better if people trusted us on the important issue of Covid vaccination.

It might be better to be pitied than scorned, patronized than abused. Yet pity, scorn, patronization, and abuse are all on the same spectrum of arrogance. Let me be clear; I don’t think Dr. Doidge is a particularly arrogant human being; he seems exceptionally fair-minded and generous. The arrogance, if any, is built into his profession.

Fundamental to conventional medical thinking is the distinction between doctor and “patient.” The word connotes passivity: someone who “patiently” awaits treatment from a doctor who knows better than she does what is good for her. Often this may be true. Sometimes it is not. When my mother was pregnant with me, she was at the hospital for a routine checkup when they put her on the X-ray machine to take a fetal X-ray. “You’re not doing that to me!” she declared, and against the protests of the medical professionals at the scene who thought she was foolishly putting her baby at risk, she got up, got dressed, and marched out of the hospital. The staff were left shaking their heads. They were so sure they knew better. They did not. Fetal X-rays were discontinued some years later.

Very recently a dear friend took her husband to the emergency room. He was experiencing kidney failure. At one point they took a biopsy, after which she saw her husband slumped in a chair, ignored by everyone. My friend, who is highly intuitive, knew something was wrong. “I think he’s bleeding internally,” she said. Everyone ignored her, but she made a pest of herself until finally the presiding doctor turned on her. “Did you go to medical school? You have no idea what you are talking about.!” My friend went over herself and checked her husband’s blood pressure. It was 66 over 40. That got their attention and he was wheeled back to the emergency room, where it was discovered that he was indeed bleeding internally.

Anti-vaccine parents have complained for years about doctors dismissing and ridiculing them. I’ve been following this issue for a long time; it didn’t start with Covid. A typical story is, “After my son’s 6-month vaccinations, he was up screaming all night and had a fever for three days, but was OK after that. My doctor said it was normal. The same thing happened after his next vaccination. Then when he got the MMR, the screaming went on for days. He was inconsolable. He had been an early talker, but after the screaming ceased he stopped speaking or making eye contact. The doctor said it had nothing to do with the vaccine.” I’ve read hundreds of stories like that. Thus, when I heard Kyle Warner’s story of the hospital doctor telling him his post-vaccination tachycardia was due to “anxiety” and referring him to a psychiatrist, I recognized a familiar pattern.

Of course, not all doctors are smug, arrogant, or paternalistic, but it is built into the profession as a whole starting with the “patient” category. Furthermore, their technical training does set doctors apart in a meaningful way. To do their work, they need to be trusted by patients who do not fully understand what they are doing and why. I can understand how frustrating it must be to meet suspicion not trust.

Inevitably, perhaps, an increasingly medicalized society becomes increasingly paternalistic. Today the basic pattern of “we know better than you what your body needs” operates through compulsory vaccination. Across the world, governments apply varying degrees of coercion to force recalcitrant citizens to do what (the authorities know) is good for them.

The same paternalistic arrogance infuses the Covid-era censorship regime. We know better than you do what is good for your mind as well as your body. We control what you read and watch—for your own good, of course. The totalizing program of control that animates totalitarian governments applies that basic principle to every aspect of life, infantilizing citizens and prescribing how they must or may not work, travel, care for their children, and live.

Above I said, “…we all know that the profession as a whole, and medical science generally, is sound….” Embedding that is a deeper presumption: Intelligent, educated people know that thanks to science and technology, humans are better off than ever before: richer, healthier, and safer. Some people may not fully understand this, and some places and people may have received an unequal share of the benefits, so for the betterment of humanity we must educate the retrograde and bring modern medicine and technology to those who’ve been deprived of it. We are doing it for their own good.

It is a short step from this progressivist certitude to forced vaccination (for their own good), censorship (for their own good), and lying (for their own good).

Deeper still, embedding all these forms of arrogance is the base-level mythology of modernity that views humanity as the sole possessor of full beingness in the world, superior to the rest of life, destined to impose order upon chaos. The ambition to tame the wild finds its most highly developed expression in science. Science first tames the world conceptually with its quantities and categories; then it controls the world materially through technology. This brings enormous power. Centralized institutions can wield the same power over people when they categorize and quantify them, part of a Utopian vision of a perfectly ordered society.

Such power is not a categorical evil. As Spiderman says, “With great power comes great responsibility.” What exactly is that responsibility? What Spidey actually means is not “to use power for the good.” Too much evil has been done in the name of good to trust that answer. A lot of evil is being done in the name of good by public health authorities as you read this, and it would be a mistake to think that that is a cynical pretext for acquiring power rather than a sincerely held belief. The responsibility relevant here is to listen. The responsibility is to respect those who respect you. Science has a responsibility to respect the beings of the material world it studies, not to destroy them, torture them, treat them as means to the end of knowledge. Doctors have a responsibility to listen to their patients and see them as full, dignified human beings who, in every instance, may have knowledge that the doctor does not. And politicians have a responsibility to respect the public, not manipulate it, not “message” it, not hide the truth, apply PR and propaganda… basically to treat us as full sovereign adults.

This is not to decry all authority or to uphold an ideal of freedom separate from social relations. Human beings naturally trust authority, starting with the natural respect—even awe and gratitude—that children have for parents and other adults. In a healthy society, people gain authority because they have earned respect,. When respect withers and fear replaces it, the first question to ask is whether there was a betrayal of trust. Dr. Doidge makes it clear in his essay that there has been.

In the end I come to the same conclusion as Dr. Doidge, even while holding an opposite view of vaccine safety and necessity. The current social crisis, of which the health crisis is but one aspect, will only resolve with honesty, transparency, and respect.

Drug companies, regulators, public health agencies, doctors, and scientists have to stop patronizing us if we are ever to trust them. They have to stop manipulating us. They have to stop cheating and hiding, bullying and censoring, bribing and coercing the public. Then, if honest research shows us that the vaccines are necessary and safe, we will trust that research and happily comply. Until then, we will not merely “hesitate”; we will obstinately refuse to receive an injection pushed upon us by people we do not trust.

Honest laboratory, clinical, and demographic research, untainted by financial gain or political power and conducted in an atmosphere of trust, will reveal whether the vaccines are necessary and safe. Dr. Doidge and I may differ in our opinions as to the likely answer to that question, but neither of us can know for sure until honesty and humility prevail in government and medicine.

Donate
Subscribe to Newsletter

This is a reader-supported publication. To receive new posts and support my work, please consider make a donation and subscribe to my newsletter.



Previous: The America that Almost Was and Yet May Be
Next: Die Erde als Tempel

Filed Under: Political & Social, Science & Philosophy Tagged With: activism, Essay

Primary Sidebar

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

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

Privacy Policy | Contact | Update Subscription

Charles Eisenstein

All content on this website is licensed under a Creative Commons Attribution 4.0 International License. Feel free to copy and share.

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.

Celo: 0x755582C923dB215d9eF7C4Ad3E03D29B2569ABb6

Litecoin: ltc1qqtvtkl3h7mchy7m5jwpvqvt5uzka0yj3nffavu

Bitcoin: bc1q2a2czwhf4sgyx9f9ttf3c4ndt03eyh3uymjgzl

Dogecoin: DT9ECVrg9mPFADhN375WL9ULzcUZo8YEpN

Polkadot: 15s6NSM75Kw6eMLoxm2u8qqbgQFYMnoYhvV1w1SaF9hwVpM4

Polygon: 0xEBF0120A88Ec0058578e2D37C9fFdDc28f3673A6

Zcash: t1PUmhaoYTHJAk1yxmgpfEp27Uk4GHKqRig

Donate & Support

As much as possible I offer my work as a gift. I put it online without a pay wall of any kind. Online course contributions are self-determined at the time you register for each. I also keep the site clean of advertising.

This means I rely on voluntary financial support for my livelihood. You may make a recurring gift or one-time donation using the form below, in whatever amount feels good to you. If your finances are tight at all, please do not give money. Visit our contact page instead for other ways to support this work.

Recurring Donations

Note from the team: Your recurring donation is a resource that allows us to keep Charles doing the work we all want him doing: thinking, speaking, writing, rather than worrying about the business details. Charles and all of us greatly appreciate them!

Donate Below

One-Time Donation

Your gift helps us maintain the site, offer tech support, and run programs and events by donation, with no ads, sales pitches, or pay walls. Just as important, it communicates to us that this work is gratefully received. Thank you!

Donate Below

Cryptocurrency Donation

Hi, here we are in the alternate universe of cryptocurrency. Click the link below for a list of public keys. If your preferred coin isn't listed, write to us through the contact form.

View Keys



What kind of donation are you making?(Required)


Recurring Donation

We are currently accepting monthly recurring donations through PayPal; we use PayPal because it allows you to cancel or modify your recurring donation at any time without needing to contact us.


Choose what feels good, clear, and right.

One-Time Donation

We are currently accepting one-time donations with any major credit card or through PayPal.


Choose what feels good, clear, and right.
Donation Method(Required)

Name(Required)
Email(Required)
This field is for validation purposes and should be left unchanged.