New Renaissance vision – 25 years on

I recently came across this short unpublished article I wrote towards the end of 1996, reflecting on The Knutsford Lectures 1993-1996 on Visions of a New Renaissance, previously described in this post. It was an ambitious attempt to capture the spirit and outline of the needed New Renaissance, inspired by what the 19 individual speakers had said. The limitations of my perspective and the lack of suitable outlets meant the article was never published.

Discovering this piece led me to consider, what has changed in nearly 25 years. Was the outlined vision valid? Are we any nearer to it? Here’s my brief assessment, against the categories in the Emerging Vision section of the above paper i.e.:

  • Sustainable ecology.
  • Ethical behaviour and social responsibility
  • Local economy and community
  • Appropriate scale and human scale
  • Open science
  • Soul and spirit
  • Love, compassion, nonviolence
  • Holistic views
  • Living philosophy
  • Imagination, inspiration, arts

I have to say that, despite some encouraging features, it seems as if we are further away from a New Renaissance than we were 25 years ago. Consider just three points:

  1. Dominating everything else, the failure to effectively act on environmental sustainability and climate change for 25 years has led us into an increasingly perilous situation. We, particularly governments and moneymakers, have failed the test of ‘acting as if future generations matter’. On the other hand, far more individual people are acting as if they do; the pendulum is moving.
  2. Behind this is the dead weight of materialism, mechanism and reductionism, continuing to dominate science, governance and economics, stifling the emergence of soul, spirit, love, compassion, true values.
  3. The conflict between large scale and human scale is still heavily over-balanced in favour of the mega-projects, big government, industrial-scale farming and against human communities, particularly indigenous, and local solutions. Human inequalities increase as a result of an economic/governmental system that systematically increases them.

It does not have to be thus. We are creating the new world day by day, in our thoughts and resulting actions. The New Renaissance is a spur to our forward thinking. Take at look at SciMed‘s current New Renaissance initiative!

And I have to be encouraged by the direction taken by international organisations, and particularly the forthcoming Davos Agenda, plus this year’s schedule of global conferences. Covid-19 appears to have catalysed the understanding that the current ‘system’ no longer works, and a new direction is necessary for the whole of humanity, based on working with nature, inclusion and social justice, and trust between nations. A reason for hope!

Ethics reduced to economics?

Over the years I’ve listened to many of BBC Radio 4’s short talks entitled Thought for the Day. I always found one of the most profound speakers to be Jonathan Sacks, then Chief Rabbi, who died recently. I am indebted to David Lorimer’s New Renaissance Newsletter, published by SciMed, for bringing to my attention the significant speech given by Sacks in his 2016 Acceptance Address for the Templeton Prize. The following extracts key points related to our current Western predicament. It could almost be his manifesto for a New Renaissance. Or you could just read the original at the above link.

“We have forgotten one of the most important lessons to have emerged from the wars of religion in 16/17C and the new birth of freedom that followed. A free society is a moral achievement. Without self-restraint, without the capacity to defer the gratification of instinct, and without the habits of heart and deed that we call virtues, we will eventually lose our freedom.

At some point the West abandoned this belief. When I went to Cambridge in the late 60s, the philosophy course was then called Moral Sciences, meaning that just like the natural sciences, morality was objective, real, part of the external world. I soon discovered, though, that almost no one believed this anymore. Morality was no more than the expression of emotion, or subjective feeling, or private intuition, or autonomous choice. It was, within limits, whatever I chose it to be. In fact there was nothing left to study but the meaning of words. To me this seemed less like civilization than the breakdown of a civilization.

It took me years to work out what had happened. Morality had been split in two and outsourced to other institutions. There were moral choices and there were the consequences of our moral choices. Morality itself was outsourced to the market. The market gives us choices, and morality itself is just a set of choices in which right or wrong have no meaning beyond the satisfaction or frustration of desire. The result is that we find it increasingly hard to understand why there might be things we want to do, can afford to do, and have a legal right to do, that nonetheless we should not do because they are unjust or dishonourable or disloyal or demeaning: in a word, unethical. Ethics was reduced to economics.

The consequences of our choices were outsourced to the state. Bad choices lead to bad outcomes: failed relationships, neglected children, depressive illness, wasted lives. But the government would deal with it. Forget about marriage as a sacred bond between husband and wife. Forget about the need of children for a loving and secure human environment. Forget about the need for communities to give us support in times of need. Welfare was outsourced to the state. As for conscience, that once played so large a part in the moral life, that could be outsourced to regulatory bodies. So having reduced moral choice to economics, we transferred the consequences of our choices to politics.

It seemed to work, at least for a generation or two. But by now problems have arisen that can’t be solved by the market or the state alone. To mention just a few: The structural unemployment that follows outsourcing. The further unemployment that will come when artificial intelligence increasingly replaces human judgment and skill. Artificially low interest rates that encourage borrowing and debt and discourage saving and investment. Wildly inflated CEO pay. The lowering of living standards, first of the working class, then of the middle class. The insecurity of employment. The inability of young families to afford a home. The collapse of marriage, leading to intractable problems of child poverty and depression. The collapse of birthrates throughout Europe, leading to unprecedented levels of immigration, and the systemic failure to integrate some of these groups. The loss of family, community and identity, that once gave us the strength to survive unstable times…

Why have they proved insoluble? First, because they are global, and governments are only national. Second, because they are long term while the market and liberal democratic politics are short term. Third, because they depend on changing habits of behaviour, which neither the market nor the liberal democratic state are mandated to do. Above all, though, because they can’t be solved by the market and the state alone. You can’t outsource conscience. You can’t delegate moral responsibility away.

When you do, you raise expectations that cannot be met. And when, inevitably, they are not met, society becomes freighted with disappointment, anger, fear, resentment and blame. People start to take refuge in magical thinking, which today takes one of four forms: the far right, the far left, religious extremism and aggressive secularism. The far right seeks a return to a golden past that never was. The far left seeks a utopian future that will never be. Religious extremists believe you can bring salvation by terror. Aggressive secularists believe that if you get rid of religion there will be peace.

Two historical phenomena have long fascinated me. One is the strange fact that, having lagged behind China for a thousand years, the West overtook it in 17C, creating science, industry, technology, the free market and the free society. The second is the no less strange fact that Jews and Judaism survived for two thousand years after the destruction of the Second Temple, having lost everything on which their existence was predicated in the Bible: their land, their home, their freedom, their Temple, their kings, their prophets and priests.

The explanation in both cases, is the same. It is the precise opposite of outsourcing: namely the internalization of what had once been external. Wherever in the world Jews prayed, there was the Temple. Every prayer was a sacrifice, every Jew a priest, and every community a fragment of Jerusalem. Something similar happened in those strands of Islam that interpreted jihad not as a physical war on the battlefield but as a spiritual struggle within the soul.

A parallel phenomenon occurred in Christianity after the Reformation, especially in the Calvinism that in 16/17C transformed Holland, Scotland, England of the Revolution and America of the Pilgrim Fathers. It was this to which Max Weber famously attributed the spirit of capitalism. The external authority of the Church was replaced by the internal voice of conscience. This made possible the widely distributed networks of trust on which the smooth functioning of the market depends. We are so used to contrasting the material and the spiritual that we sometimes forget that the word credit comes from the Latin credo, I believe, and confidence, that requisite of investment and economic growth, comes from fidentia meaning faith or trust.

What emerged in Judaism and post-Reformation Christianity was the rarest of character-types: the inner-directed personality. Most societies, for most of history, have been either tradition-directed or other-directed. People do what they do, either because that is how they have always been done, or because that’s what other people do.

Inner-directed types are different. They become pioneers, innovators, survivors. They have an internalized navigation system, so aren’t fazed by uncharted territory. They have a strong sense of duty to others. They try to have secure marriages. They hand on their values to their children. They belong to strong communities. They take daring but carefully calculated risks. When they fail, they have rapid recovery times.

They have discipline. They enjoy tough challenges and hard work. They play it long. They are more interested in sustainability than quick profits. They know they have to be responsible to customers, employees and shareholders, as well as to the wider public, because only thus will they survive in the long run. They don’t do foolish things like creative accounting, subprime mortgages, and falsified emissions data, because they know you can’t fake it forever. They don’t consume the present at the cost of the future, because they have a sense of responsibility for the future. They have the capacity to defer the gratification of instinct. They do all this because they have an inner moral voice. Some call it conscience. Some call it the voice of God.

Cultures like that stay young. They defeat the entropy, the loss of energy, that has spelled the decline and fall of every other empire and superpower in history. But the West has let it go. It’s externalized what it once internalized. It has outsourced responsibility. It’s reduced ethics to economics and politics. Which means we are dependent on the market and the state, forces we can do little to control. One day our descendants will look back and ask, How did the West lose what once made it great?

Every observer of the grand sweep of history has said essentially the same thing: civilizations begin to die when they lose the moral passion that brought them into being. It happened to Greece and Rome, and it can happen to the West. Sure signs are: falling birthrate, moral decay, growing inequalities, loss of trust in social institutions, self-indulgence of the rich, hopelessness of the poor, unintegrated minorities, failure to make sacrifices for the sake of the future, loss of faith in old beliefs and no new vision to take their place. These danger signals are flashing now.

There is an alternative: to become inner-directed again. This means recovering the moral dimension that links our welfare to the welfare of others, making us collectively responsible for the common good. It means recovering the spiritual dimension that helps us tell the difference between the value of things and their price. We are more than consumers and voters; our dignity transcends what we earn and own. It means remembering that what’s important is not just satisfying our desires but also knowing which desires to satisfy. It means restraining ourselves in the present so that our children may have a viable future. It means reclaiming collective memory and identity so that society becomes less of a hotel and more of a home. It means learning that there are some things we cannot or should not outsource, some responsibilities we cannot or should not delegate away. 

We owe it to our children and grandchildren not to throw away what once made the West great, not for the sake of some idealized past, but for the sake of a demanding and deeply challenging future. If we do simply let it go, if we continue to forget that a free society is a moral achievement that depends on habits of responsibility and restraint, then what will come next – be it Russia, China, ISIS or Iran – will be neither liberal nor democratic, and it will certainly not be free. We need to restate the moral and spiritual dimensions in the language of the twenty-first century, using the media of the twenty-first century, and in ways that are uniting rather than divisive.”

Featured image of Sacks by cooperniall via Wikimedia Commons

New humanity rising

Do you sometimes wonder at the larger number of do-gooding organisations in the world? How come there are so many, many people willing to dedicate part of their lives to improving the lot of others and our connection with nature. Their name is legion.

Of course, many of us despair at the dark forces of personality and greed that apparently lead many major governments and businesses. But behind this there are so many forces moving in a more enlightened direction, and changing the nature of political debate, slowly but surely.

I believe that we see here the symptoms of genuine progress of humanity, away from the strong attraction of charismatic and fear-driven personality/ego forces, towards a deeper and genuine connection with, for want of a better phrase, spiritual values such as truth, beauty, goodness, compassion. Humanity is evolving, not least because of the demands being placed on us as a result of recent materialistic blindness,

I was much struck by the words of Simon Marlow in the recent Arcane School full moon talk for the sign of Sagittarius:

“Let us be clear in our assertion of the reality that over the course of history humanity has displayed a real trajectory of spiritual progress and development. This view causes not a few eyebrows to be raised, especially these days, when there is so much apparent evidence to the contrary. The conventional scientific and sociological view is that humanity has not really changed at all for thousands of years; that the great civilisations are but superficial veneers which temporarily paper over the permanently present and serious cracks or flaws in the character of humanity; that humanity is in fact fatally flawed. All apparent progress is only notional, to use Stephen J Gould’s striking phrase.

If we just existed as the form, as separate selfish personalities, as forever warring nations and competing power blocs, I think we would be quite justified in holding this view. But the point is we are not just personalities. The personality is, if you like, only the tip of the iceberg, the visible bit. Deeper than that, perhaps hidden to many but always present, are far more extensive, holistic and loving dimensions of our being. These dimensions are now demanding a widespread recognition. And did we but know it, the very flaws and deficiencies within humanity are forcing us all to become discoverers of these dimensions of conscious living that lie hidden within us all. And the guarantee of their existence is their revelation in the lives of the increasing number of spiritual giants and geniuses who have emerged from the womb of humanity over time.

We do not perhaps hold sufficiently in our minds the reality that it is our recognitionof these problems that is so encouraging. The fact is that millions of people all over the world are facing up to this reality and are now working and serving to heal, to remedy injustice, to resolve the urgent environmental and climate problems, to hold new images of beauty before the eyes of everyone, to penetrate ever more deeply into the mysteries of the unknown, and to attain to new heights of achievement in every single field of human activity without exception.”

Full Moon Talk Sagittarius, November 2020, London,  Simon Marlow

Humanity is rising to new heights of being, to more conscious living. Each of us has a part to play…

Featured image shows hidden dimensions of an iceberg in Svalbard, its underwater surface structures.
from Andreas Weith, via Wikimedia Commons

Hope in Hell

I am standing on the steps of Knutsford’s new civic centre. It is ten minutes to eight in the evening, in the mid 1990s. I peer anxiously at the traffic coming from the south, the direction of the railway station at Crewe. Where is he? His lecture was due to begin at half past seven. There is a full house of nearly 200 people waiting. Each of our organising committee for these ‘Knutsford Lectures’ on ‘Visions of a New Renaissance’ is quietly panicking. How long should we wait?

A taxi appears. Thank God, it appears to contain well known environmentalist and former Green Party Leader Jonathon Porritt. He sweeps into the building without a concern; the train was delayed. He’s ready to go on immediately. Panic over!

I don’t recall much of what Jonathon said that evening, but I do recall that it was well received, and he made a major theme of people ‘dancing in the streets’, with a social healing as well as an environmental healing as part of his New Renaissance vision.

All this was very much brought to mind as I recently tuned in to catch up on a Zoom talk recently given by Jonathon in a series organised by the Scientific & Medical Network, chaired by the indefatigable David Lorimer. Unsurprisingly looking somewhat older, Jonathon was speaking on the ideas in his latest book Hope in Hell.

It was interesting to hear Jonathon’s reflections on events over his lifetime and the current world situation. I picked out just a few key points, many of which have appeared in various guises on this blog over the years:

  • At one time UK was a leader in addressing climate change, not now.
  • It is good that UK was the first country to commit to net zero emissions by 2050, but current actions do not match this ambition, e.g. far more spent on HS2 than on a green revolution. This is a sort of institutional mendacity.
  • There is a huge gap between what the science says on climate and the institutional response (c.f. covid situation where the gap is relatively small), despite its being an existential threat to humanity. The current incrementalism is not an adequate response.
  • The dominant ideology of indefinite economic growth prevents effective action on climate. Only the Green Party has challenged this dogma over the last 50 years.
  • The other key driver of climate change is population. Because of historic situations it is impossible to have a sensible conversation on this subject.
  • There have been decades of visionaries and good works that have not fundamentally changed the direction of travel. The problem is political and the answers will only come by telling the truth about climate and effectively challenging politicians to do better – active political engagement for those who can. The establishment may not like it, but Extinction Rebellion did achieve political change.
  • At heart, what is needed is a change from self-based thinking to humanitarian-based thinking, from head only to head and heart. [Rather contradicts the previous point – the problem is not just political, but lies in all of us.]

Jonathon is substantially right, and was right in the 1990s.

This and many other issues related to a New Renaissance are covered by the wide ranging activities of SciMed, which has embraced the Zoom age with impressive energy. It is well worth joining if you want to become more informed. They even now publish a regular newletter entitled Towards a New Renaissance.

Our Story

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time

TS Eliot, Little Gidding

In the beginning, after the big bang and the formation of the earth and living beings, human beings emerged embedded in the dream of nature. There was no differentiation.

Gradually there emerged language and groupings of people.

There were some societies where the connection with nature remained strong, where language worked in consort with the one, where men and women each brought their own strengths to that cooperation with others and with the one. They developed wonderful creativity in their cave paintings, and a wonderful science that enabled them to comprehend and relate to the cosmos through great stone constructions. They told stories that passed through the generations, passing on archetypal knowledge, lessons of experience to each new generation.

With the coming of written language, some feared that the knowledge of connection would be lost. They wrote it down, hidden away for when ignorant barbarians came, which surely they did.Read More »

Covid-19 – why now?

Why did covid-19 emerge now, at this particular point in history?

Rational mind might start to argue about the possibilities – the wet markets in Wuhan, an escaped virus experiment from the nearby Chinese research facility, an act of sabotage in the US/China economic war…?

I suggest the real reason lies in the world of meaning, not in the world of facts. In bringing the whole world to varying degrees of lockdown the virus has choked off economic activity and forced a slowdown in the consumption of fossil fuels, those same fossil fuels that are bringing about climate breakdown, which we know represents an existential threat to current human ways of life across the globe.

This is synchronicity, not coincidence, it has meaning. The warnings are getting louder and louder, the floods, wildfires, refugees, collapsing countries. And now covid-19.

Read More »

In Tune with the Infinite

“There is a golden thread that runs through every religion in the world. There is a golden thread that runs through the lives of the prophets, seers, sages and saviours in the world’s history, through the lives of all men and women of truly great and lasting power.”

Ralph Waldo Trine

in tune withI sometimes like to reread and reflect on books that have resided on my bookshelves for many years. Ralph Waldo Trine‘s book In Tune with the Infinite was inspirational when I read it in 1987. Here was a philosophical and spiritual exposition in readable form that I could relate to and that seemed to make sense. The pages of my copy are now yellowed at the edges, but the text still makes absolute sense. Since its publication in 1899 sales of this book number in the millions, so clearly many agree with this assessment. Notably it was said to have been very influential on one Henry Ford, who created the Ford motor company.

Academically, Trine is now classified as part of the New Thought Movement, which Wikipedia characterises as holding that

  • Infinite Intelligence, or God, is everywhere
  • divinity dwells within each person, people are spiritual beings
  • the highest spiritual principle is loving one another unconditionally
  • thoughts are carried forward into manifestation and become our experience in daily living.
  • sickness originates in the mind, and “right thinking” has a healing effect.

The magic of Trine’s short (208 pages) book is to bring this down to simple language that is easily comprehended, a true popularization of psychology, philosophy and spirituality. Along the way he explains important concepts such as

  • the importance of optimism,
  • the effect of mental attitude and faith in focusing thought into fruition,
  • the effect of fear as the enemy of life forces,
  • the effect of thought on healing,
  • the importance of love,
  • the finding of one’s own inner spiritual centre,
  • ignorance and selfishness being at the root of all error,
  • the corrosive effect of negative thoughts,
  • living by example,
  • the importance of the inner guide – conscience, intuition, wisdom,
  • it is the truth that makes us free,
  • the refreshing power of sleep,
  • living according to inner soul direction – not to suit others,
  • as we sow, so shall we reap,
  • being a friend to the highest within us.

The basic philosophy and psychological/spiritual guidance in this book are, I think, just as valid today as the day they were written.

Trine’s book continues to give and give to each new generation of readers.

In the 80s I also read Prentice Mulford’s book Thought Forces, which was on similar lines, shorter but less readable.

 

Taking Appearance Seriously

The Dynamic Way of Seeing in Goethe and European Thought

by Henri Bortoft

taking appearance seriouslyThis challenging book explains where Western thinking went wrong, and points the way towards the revolution in thinking that is needed to get back on track.

I read it on Kindle some time ago, probably not wise for such an erudite work, but it did make it easy to recall a lot of key points by downloading my highlights.

Almost by definition, this is difficult reading, because it does not ‘come from’ the place where Western thinking habitually does these days.

Henri Bortoft has a good shot at making this understandable to such as myself, with an interest in philosophy but no great training or professional expertise. It is of course inspired by the thinking of Goethe, one of the giants of our intellectual history.

I’ve included my edited notes in the following, which may help to give an appreciation of the staggering scope of this book and of Goethe’s thinking. But there is no escape from the effort of reading the book itself if you want to understand its quite revolutionary message.Read More »

A Berlin Wall Moment?

It seems that the more progressive UK media, including the BBC, have finally taken on board that global warming/climate change, pollution, species extinction, population are major issues of our time that need to be urgently addressed. Many of the issues aired at our New Renaissance Lectures in 1993 onward are becoming mainstream, covered in ‘the news’ almost every day. But they’re not yet ingrained. There are still many news media, corporates and governments in denial, actively blocking change because of their perceived self-interest.

Yet can they resist the surging tide of realism? It feels like a ‘Berlin Wall’ type of time in history. The ice floes are melting. Humanity is turning to face reality, startled at where it has come to, as it followed the materialist dream and for half a century largely ignored the problems being created. The spectre of floods, fires, wars, epidemics, on a scale hitherto unknown, haunts us all, especially the young.

But there is an aspect of those lectures that is less mentioned, less easy to popularise – that of inner spiritual renewal. The outer is a reflection of the inner. Until our compassion for others and for the natural world rises to meet the occasion, and our conscience is heard and acted upon, we may alleviate but not resolve the problems we have created.

Featured image: The Fall of the Berlin Wall, 1989 (at the Brandenberg Gate).
By Lear 21 via Wikimedia Commons.

The Flip

It has long been apparent to me that the pervasive materialistic perspective of human societies, driven by the great success of capitalism and science/technology, is slowly undermining the very ecosystem on which it depends. Human beings have become the scourge of the earth and the oceans, to the extent that those who are more aware desperately struggle to retain aspects of our natural world.

the flipA different way of looking at things, a different perspective on life the universe and everything, is needed. Jeffery Kripal’s book The Flip suggests that there could come a tipping point after which a new world view will have come into being and be generally accepted. Kripal holds a Chair in Philosophy and Religious Thought at Rice University, Houston.

What is the flip, and could it happen quickly? This quote from an Amazon reviewer gives an idea:

“This book is a brief plea for the importance of bringing consciousness back into the humanities and then the humanities back into science (moving beyond materialism)”.

Kripal’s book is basically concerned with the underlying paradigm of science, presenting material that will be partly familiar to those interested in the boundaries of science and spirituality. He gives many examples where scientists previously embedded in the materialistic paradigm have become converted to a wider view through their own experiences of so-called paranormal experiences, which science should be open to, but many scientists tend to discount because of their materialistic lenses.

The relationship between quantum theory and consciousness is particularly explored. Many of the pioneers of quantum theory were convinced of the limitations of materialism and had a more mystical perspective on life. Kripal explores these in a very readable manner, considering alternative metaphysical views that I’ve already summarised in an earlier post on The One Reality.

Then Kripal moves on to a stimulating consideration of the use of symbols that ‘point between’ the concrete aspects of reality, and the related concept of synchronicity. Dreams and mysticism are ways of approaching such symbols, which take us back to earlier levels of human experience.

In a concluding chapter Kripal moves on to summarise. It really does matter how we think of consciousness and the cosmos. From seeing ourselves as separate beings we come to see ourselves as aspects of an interrelated whole. But will that make us better human beings? Kripal makes us think, but there is no definitive answer!

As in Plato’s allegory of the cave, many individuals already have flipped, and are seen as strange and unrealistic by the majority. But the zeitgeist does flip – a look at history shows us, and the evident climate breakdown and chaos in contemporary Western politics suggests that something really is ‘in the air’.

It seems to me that, to effectively address climate breakdown and ecological collapse, humanity really does need to ‘flip’.

 

 

 

Light in Dark Times

It is all too easy to get bogged down into negative perspectives based on current politics and its manifest failings. In its recent newsletter, World Goodwill shows that there is actually much to celebrate and be positive about that is happening across the world today. It highlights the work of ten organisations that are wresting with necessary changes to the global mindset:

It is possible that a transformation of the global zeitgeist is indeed in progress. These organisations represent rays of the light showing the way forward through the dark, materialistic and egotistic times many fellow citizens are currently living through.

You can read the summaries in the above newsletter,
or follow the link to any individual website to find out more.
Apologies for any misrepresentation in my briefest of overviews.

Featured image is from the World Goodwill Newsletter.

The One Reality

If you’re following the plot of my philosophically inclined posts you will see my dismissal of materialists as modern flat earthers. So what basic philosophical stance do I regard as more appropriate? In his book The Flip, Jeffrey Krittal suggest five possible perspectives, as follows.

  • Panpsychism. Everything has mind/ has some level of consciousness/ is alive.
  • Dual-Aspect Monism. Mind and matter are aspects of a single underlying reality.
  • Quantum Mind. Quantum mechanics applies at a level of real world objects; mind is an expression of the quantum wave function. (Alexander Wendt)
  • Cosmopsychism/ panentheism. All conscious subjects are partial aspects of the more fundamental whole.
  • Idealism. Mind is fundamental and matter is a manifestation thereof.

This is all very interesting as theory, and no doubt enthusiasts of the various viewpoints could spend many an hour debating their differences. But in essence, if you don’t mind my saying so, it doesn’t matter!

The essential point of all of these perspectives is that matter/mind are indivisible aspects of reality, the one reality. Everything has inner and outer, indivisible. We are each aspects of the whole, interconnected with all others.

So much flows from that.

  • Materialism is a misleading diversion.
  • Science/technology has a limited domain if it restricts itself to outers.
  • At best, religions provide paths towards realisation of this underlying (spiritual) reality.
  • Politics must recognise that all humans and other living systems are co-sharers of our world. Having reached the earth’s limits we have become responsible for the future of the whole earth’s ecosystem.

The Modern Flat Earthers

Modernity likes to decry those following an outdated paradigm as ‘flat earthers’. Ancient cultures believed that the earth was flat, and this is said to have been superseded by a spherical model around 6th century BC by the ancient Greek philosophers, and more recently in other parts of the ‘globe’. The old model had lost utility and become an impediment to progress.

I would suggest that the modern scientific, technological and managerial culture now operates to a similarly outdated and now-dysfunctional paradigm. And many people will protest loudly if this is pointed out.

What do I have in mind? Well it could be any of a number of things, but I believe that at the heart of many of these is the fundamental ‘modern flat-earthism’ of ‘materialism’. Why so?

Materialism and its bedfellow reductionism basically sees a dead world of ‘outer’ appearance without being able or willing to come to grips with the ‘inner’ of life and consciousness. These are seen as ‘hard problems’ that of course science will eventually come to understand… some day. In the meantime, the natural world is exploited to the maximum by an ever-expanding humanity by the related gods of capitalism, self- or state- glorification and minimal regulation. The result: the climate breakdown, species extinctions and massive pollution that we see today, and a paradoxical strong attachment to ‘more of the same’.

What if we had a paradigm that accepted that reality consists of not just the outer material world, but the parallel inner world of life/consciousness. And that inner world is fully interconnected. We are an integral part of the whole and through our inner empathy/love we know and feel responsible for it all. Our hearts are breaking at what we are doing to the natural world – as seen in the public response to David Attenborough’s programmes.

The job for the New Renaissance is to achieve just such a change of paradigm and move beyond the modern flat earth theory of materialism. One day a critical mass of people will share this insight, and all will change.

Featured image shows the revived flat earth map produced in 1893 by Orlando Ferguson in South Dakota. From Wikimedia Commons.

Time of Crisis

Crisis is the mechanism used by evolution to evolve an organism to a higher level. If there is no crisis, nothing changes.

So maybe we should not be too pessimistic about the many crises that currently beset us, already listed in many other posts. They represent the opportunity for growth and change.

“The Chinese use two brush strokes to write the word ‘crisis.’ One brush stroke stands for danger; the other for opportunity. In a crisis, be aware of the danger — but recognize the opportunity.”

John F. Kennedy

Kennedy was apparently wrong linguistically, but his theme has been accepted by many as representing a fundamental insight about life.

So what are the opportunities presented, through which the crises can be successfully surpassed? As a species we must rise above the causes that lie behind our many crises. To my mind it is not difficult to see what some of these are:

  • the personal, religious and national egos that want to have it all, for themselves, regardless of the effect on other persons/religions/nations, that do not recognise the need to look after the old, the weak, the poor, the other…
  • the perception that the outer, material world is all that there is, with a consequent relative lack of self understanding and/or cultivation of the inner psyche/spiritual life.
  • the related denial that we humans are part of nature, need to be in empathy with it, and are now responsible for maintaining its wondrous diversity.
  • the related worship of power, money, jobs and technology, at the expense of nature, the achievement of potential, and the pursuit of the good, the beautiful and the true.

“When faced with a radical crisis, when the old way of being in the world, of interacting with each other and with the realm of nature doesn’t work anymore, when survival is threatened by seemingly insurmountable problems, an individual life-form — or a species — will either die or become extinct or rise above the limitations of its condition through an evolutionary leap.”

Eckhart Tolle

It’s not that difficult to see what’s wrong. It’s clear that the evolutionary leap is required at all levels – personal, society/culture, political. We just need to all get with the programme,  make a start, and persevere. It’s just possible that, if enough of us change, the ‘hundredth monkey’ effect will come into play, and everything will have changed.

Featured image adapted from one by Vector conversion by Mononomic, via Wikimedia Commons

Utopia for Realists

It’s surely obvious that the current economic system is not working, what with increasing inequality, increasingly low wages at the bottom, squeezed public finances,  financial crashes, resulting populism, ever-increasing automation, ineffectively-addressed global warming and so on. And it seems equally clear that the global elite haven’t a clue what to do about it and plan to just let it run while they continue their comfortable lives.

utopia for realistsRutger Bregman’s book Utopia for Realists: And How We Can Get There brings up the heretical suggestion that we can do something about it, all we need are the visionary ideas and the determination to follow them through.

There is no reason why we cannot end poverty, give free money to everyone (basic income), move towards a shorter working week, pay important workers like nurses and bin men a commensurate salary, and open borders once the imperative to move anywhere but home is removed.

That sounds like a Utopia, you say. Yes it is. But we need a stretching vision of where we want to get to and then maybe we’ll start moving there.

Bregman cites the fascinating story of how neoliberal free market ideas moved from being the interest of just a few economists in the years after WW2, when Keynes dominated economic thought, to becoming the dominant force behind world economics from the 1970s to the present. These ideas have now run their course and are actually the cause of the predicaments we increasingly find ourselves in.

We desperately need these new Utopian ideas to gain momentum. So go read Utopia for Realists.

What human energies could be freed up for a New Renaissance!

 

 

Removing poverty

Contrary to what some politicians might like you to believe, it is easy to remove most poverty. Simply give poor people, indeed everybody, enough money to subsist. It’s called basic income.

How to pay for it? There are two ways.

1. Pay out of current government moneys

There are many benefits to the economy:

  • more economic activity, so more taxes
  • less need for benefits, so less government costs
  • reduced minimum wage, so more employment, so again more taxes
  • less crimes of desperation
  • more intelligent behaviour from the poor (yes)
  • disincentive to immigration, as would apply to citizens only; there is also less incentive for people to move from other countries with a similar policy
  • reduced inequality means reduced discontent with governments
  • of course, you would net off against current tax and benefit schedules so that most people were not directly affected and continued to be paid the same as previously
  • etc.

So it wouldn’t cost as much as you might think.

2. Just create the money

The central bank simply creates the necessary cash, outside of government accounts. You could regard this as pump priming the economy. (Compare QE, but this time for the needy.)

If just one government does this, this will inevitably cause its currency to slowly decline against others, but we are talking small percentages, so slow, here.

If a majority of world governments do it, there is no cost. It is free money.

Basic Income is a no-brainer. Why doesn’t it happen?

There is this obsession among the empathy-bypassed richer classes that the poor are feckless and not trying hard enough, so they should be forced into desperation so that they will do any job at any price for all hours of the day and night. I suspect this came from the early days of industrialisation, when cannon fodder was need for the emerging industries. It went away after WW2 (did you know that Richard Nixon tried to introduce basic income in the US in the 1970s?) But this prejudice has been reinforced since the 1970s by right wing parties in UK, US and elsewhere.

It is nonsense. Basic income has been tried many times, and the evidence suggests that if you treat people like paid-up members of the human race they will behave like it. Give people a decent start and they will make their way.

In a world of increasing automation and concern about where the future jobs will come from, basic income seems even more needed.

It’s about political will

In the end, in a world of plenty as we have in the West, poverty is about political will and little else.

Eradication of poverty is also surely an essential precondition for a New Renaissance.

The inspiration for this post came from ‘Utopia for Realists’ by Rutger Bregman. Beware reading it, it might haunt you with the sanity of its ideas!

Featured image is Caricature of poor people at a workhouse having dinner; by Phiz (?), via Wikimedia Commons

 

 

 

Metanoia

When reading an interesting text and coming across a word you are not familiar with, there is a terrible temptation to march on and hope that the meaning becomes clear from the context. For me, such a word was metanoia. Recently reading Alister McGrath’s book Enriching our Vision of Reality, I was brought to a better understanding by the author’s clear definition, related to ways of seeing reality.

Wikipedia throws further light, giving two meanings – one spiritually oriented and the other psychologically oriented. Metanoia is about a fundamental change in the way we see and act in the world, maybe a bit more fundamental than the similar concept of paradigm shift. Such was perhaps what happened in Europe as a whole around the time of the enlightenment, when a religious and naturalistic perspective on the world was gradually supplanted by a scientific and materialistic perspective.

The world we see today reflects both the benefits and the fundamental problems that have emerged as a result of this perspective, which has ignored the natural ecosystem as the essential support for human existence (giving global warming, pollution, species extinction etc etc.) and has lost touch at a political level with the morality and values necessary to give a good and equitable life to all humans (leading to incredible inequalities and a clear lack of moral leadership from the titular heads of countries and other supposed leaders).

There is now little doubt that metanoia is what is needed at a global level to avoid a nightmarish future for humanity. Of course, I have in this blog frequently referred to the concept of a New Renaissance, which is another way of putting it. Personal psychological and spiritual transformation is a big part of the answer, and everyone needs it.

In particular, there are enormous egos in politics and in business, to whom circumstances happen to have given great wealth and power. Their, and our, need is that they transcend those egos and work for the common good.

Note that one dimension of this is by paying good wages and paying due taxes, which is a way of sharing out that good fortune to all. Opting instead for the apparent current fashion of an ego-expanding philanthropy that remains within the ego’s control is a diversion, possibly beneficial to the general good, but certainly not a metanoia.

Henryk Skolimowski

skolimowski
Henryk Skolimowski, 1990s

I was sorry to hear that Polish philosopher Henryk Skolimowski (1930-2018) died in April this year, but happy with the memories of his fruitful life. I first came across Henryk via his books, including Living Philosophy, in the early 1990s, and made the effort to attend one of his seminars in London around 1994. At that time we were running The Knutsford Lectures on the theme of Visions of a New Renaissance, and Henryk’s visionary work seemed be moving in a similar direction. I plucked up courage to invite him to give one of our lectures. Henryk accepted with alacrity. After some correspondence with him in Warsaw we eventually agreed a date. It turned out that Henryk gave the very last Knutsford Lecture, in Knutsford’s oldest building, the Unitarian Church, in May 1996.

The theme of his lecture was The Participatory Mind, corresponding to the title of his book published in 1994. I don’t now recall much of the lecture itself, save that the content was somewhat intellectually challenging. The back cover of the book of that title gives an idea of its scope:

“In a Grand Theory of participatory mind that builds on the insights of such thinkers as Teilhard de Chardin and Bergson as well as contemporaries Dobzhansky and Bateson, Skolimowski points to a new order, one brought about by a Western mind returning to, then reintegrating, the spiritual…”

I do very much recall the essence of this charming, gentle, wise and spiritual gentleman, who we were delighted to host overnight. As we discussed our Lectures venture he wisely pointed out that I had established them in order to educate myself, as well as others.

Henryk was kind enough to sign a copy of his book EcoYoga: Practice and meditations for walking in beauty on the Earth, with the following beautiful inscription:

skolimowski inscription

 

In Touch

51cz8w0hvrl-_sy346_In Touch: How to Tune In to the Inner Guidance of Your Body and Trust Yourself
by John J. Prendergast

One of my recurrent themes on this blog is that we have lost contact with our connection with others, and with the natural world. But worse, have we lost contact with our own body and inner self? This is precisely the subject of In Touch, by psychotherapist John Prendergast.

The premise is in the book’s publicity material:

“Your body has a natural sense of truth. We can feel authenticity in ourselves and in others. However, this innate wisdom is obscured by our conditioning—the core limiting beliefs, reactive feelings, and somatic contractions that fuel our sense of struggle and veil who we really are.

In Touch is a groundbreaking, experiential guide to the felt-sense of our inner knowing—the deep intelligence available through our bodies. Each chapter presents moving stories, helpful insights from spirituality, psychology, and science, and simple yet potent experiments for integrating the gifts of inner knowing into every aspect of daily life.”

So the book takes this forward and explores this inner felt sense, which is found through connection with our own body. It aims to ‘help you recognize your own natural sense of inner knowing by showing you how to listen to your body for guidance.’ We are not just a mind that happens to sit in a relatively independent body; we are one integrated organism, and forget that at our peril. It very much reminded me of the book Bodymind, written by Ken Dychtwald in the 1970s and still gracing my shelves.

I read this book on Kindle, for convenience when travelling. I don’t recommend this, but it did give me easy access to quotes from the book highlighted in the following. Far better to read the real book.Read More »

Presence or represent

In his book Taking Appearance Seriously: The Dynamic Way of Seeing in Goethe and European Thought, Henri Bortoft gives an interesting insight into the two modes of being present in the world, which he relates to the left and right hemispheres of the brain as outlined by Iain McGilchrist in The Master and his Emissary, which he quotes:

“the right hemisphere delivers what is new as it ‘presences‘ – before the left hemisphere gets to represent it.”

Bortoft goes on to say:

“Where the right hemisphere mediates the lived experience of wholeness, the left hemisphere mediates its representation – it replaces experience with a model of experience, which then gets confused with and mistaken for the experience itself.”

This is surely a crucial confusion that lies at the heart of the modern project. Rather than living within the world and nature as an integral part of it (right hemisphere), we live in the world at second hand in the abstracted meaning (left hemisphere) that occurs to us following the experience. Having lost that direct connection with nature as it presences, we treat it as an external object to be exploited and dominated. Look around you – the evidence is before your eyes.

It happened in Europe from about the time following the Renaissance. And it was arguably a necessary development of humanity. Now however, it is becoming imperative to readjust the relationship, so that direct experience of nature has equal status with our abstractions, such as science, technology, economics, capitalism, materialism… Dominance by abstractions is leading us into a nightmare world.

The New Renaissance must involve reconnection with our essential nature, a balance between left and right hemispheres.

My post on Presence gives another perspective on that word.
Featured image by Allan Ajifo, via Wikimedia Commons.