Category Archives: Revolution

Wild Mercy

I’ve always felt that there’s a deep connection between spirituality and politics in a wide sense. It’s all just life. The other day I listened to a podcast expressing this. “Insights at the Edge” podcaster Tami Simon of Sounds True was speaking with spiritual teacher and author Mirabai Starr about her latest book: Wild Mercy: Living the Fierce and Tender Wisdom of the Women Mystics. What Starr had to say inspired and impressed me, and I wanted to share the highlights of it with you, based on a transcript of the podcast (released 4-1-19).

Because Starr believes that “ultimately, truth, reality is the boundless, non-dualistic field of love,” she’s shied away from comparing the wisdom of masculine and feminine mystics. Not long ago, however, she “began to realize that the feminine is rising everywhere, and that the spiritual community needs to be involved in that discourse.” Feminine wisdom, she added, often “requires excavation, because these feminine wisdom jewels are hidden in the patriarchal overlay, since all of the world’s spiritual traditions were designed and built by men, for men.”

When Simon asked which of these jewels Starr wanted to highlight, she answered, “One is the inter-relationality of the feminine; the value of cooperation and relationship, but also the core-level, cell-level, physical way I think women and some men get that everything’s interconnected. It’s not a philosophical treatise about dependent co-arising. It’s a felt experience of inter-being that I think women have in general, and that’s emphasized in the feminine wisdom teachings. Another is care for the earth. Not that men don’t also adore our mother, the earth, and want to tend her, but there’s a way in which the feminine responds to the pain of the world that’s spontaneous and generous and non-intellectual, rooted in the body.”

TS: Yes. I thought one of the things you emphasized in Wild Mercy that I really appreciated was that our actual spiritual life is connected to the fate of the earth.

MS: That’s right.

TS: I wonder if you can talk about that, because I think sometimes people think, “Well, whatever happens politically, whatever happens with climate change, that’s not really part of my spiritual agenda. My spiritual agenda is to align with the moment and be at peace, regardless of what’s happening.”

Starr had “a couple of responses. One is that the way that we treat women is directly related to the way we tend the planet. I don’t think there’s any accident that this masculine-driven model of spirituality and society and politics has left the earth in the dust and done great damage. The male-driven model of doing things has caused great detriment not only to women, humans, but to the earth herself. The feminine emphasizes relationship, that we have a real living relationship with the earth. It’s not just an idea about climate change based on science, though I think it’s important to track the science. The feminine has a relationship with Earth as mother, lover, and sister. Feminine wisdom cultivates relationship and intimacy in all spheres, which leads me to the third kind of strong value of these teachings: inclusivity. There’s a way in which, when women come together, we include each other. I’m not saying all women are inclusive and cooperative and relational. Many women have divorced themselves from those kind of values. And many men, including the men that we all know and love, are deeply relational. But there’s a way that the feminine is now emphasizing inclusive, horizontal leadership.

The spiritual traditions that many of us were trained in, even when they’ve ordained women, are still patriarchal, still hierarchical. Even if the woman is the roshi or the rabbi, she’s still the boss, standing or sitting there dispensing goodies to the hungry people. There’s something that I really tapped into with this book that the more I said it, the more true it became, for me – that this is the time for leadership to be a communal experience. Almost everyone I know carries this seed of wisdom, and all you have to do is water it with your loving attention, and it germinates and flowers. I’m seeing that in all the groups and all the communities where I’m invited to speak or teach, the minute I make it about all of us, an incredible flourishing of wisdom happens. To me, this is deeply feminine – very much about relationship and loving kindness, and developing community by acknowledging that everyone has something to bring to the table.”

TS: This brings me to the question about the future of the patriarchal religious forms we’re currently seeing crumble. We’re in this interesting transitional phase. And when I read a book like Wild Mercy and permission is given to the individual to find their way among all of these different spiritual texts; to express their spirituality in activism, caring for their families, and loving whomever they love. It’s beautiful. But what are our future forms?

MS: The crumbling you refer to is really happening. The world’s institutionalized religious structures are dissolving and disintegrating before our eyes. And there’s a fundamentalist response to prop these carcasses up. But if you tap into the deep wellspring of feminine wisdom, the women are the ones who’ve always been the midwives and the death doulas. We’re comfortable with the messy margins of things, okay with ambiguity and not knowing. So we’re present for these death throes that are happening in society and religion and the emerging of a new kind of wild, unpredictable, radically authentic…I don’t even want to call it a paradigm, but reality. It’s an exciting time if you’re not looking for easy answers and fill-in-the-blanks.

Starr and Simon then agreed that patriarchal religious leaders want their followers to be loyal to a particular spiritual path; they criticize “spiritual dilettantism.” But, Starr said, she realized that “maybe we have a faculty of discernment implanted in our being that enables us to know what the life-giving truth is and what divisive, dualistic, separating teachings are, and that we can, in fact, make honey from gathering the nectar from various traditions. We can have a deep and profound and transformational encounter within multiple sacred spaces. From these transformational encounters we can find a way that’s deep and profound and has social relevance, as well as a path to personal awakening and personal development. That’s another thing about the feminine – the whole idea of individual awakening feels kind of irrelevant, because it’s truly about all of us. The bodhisattva vow of sticking around on the wheel of samsara, of births and deaths and rebirths, until all beings are free.  Individual liberation is a meaningless concept to the feminine, as are practices like purification and perfection. Those words are alien, I think, to the feminine experience, which is much more organic and sensual.”

TS: So, at some point you decided to trust your own powers of discernment. “I can discern. I can be a bee and I can pick the flowers. I don’t have to sign on with one patriarchal proposition.” I think a lot of people don’t have that level of confidence. What would you say to someone who’s like, “I’m a beginner. How do I know?”

MS: It’s interesting, because I don’t just trust my own faculty of discernment, I trust yours. I trust everyone’s, as well as everyone’s ability to take what they find, that cup of water, with them out into the world.

Simon then asked Starr about the word “mercy” in the title of her book.

MS: It’s interesting. A white man, a well-known spiritual teacher said, “I don’t think you should call it ‘Wild Mercy,’ Mirabai.” He thought the term “mercy” was sappy, that it implied meekness. But this is how Mother Mary is being rescued and resuscitated, I feel, in the current inter-spiritual landscape. The term “mercy” no longer means meek. It carries this powerful energy that’s different from compassion. Compassion, to me, carries a quality of equanimity, that the feminine not only doesn’t necessarily have, but isn’t particularly interested in cultivating. The feminine is about the outpouring of the heart. And mercy, to me, carries that quality of aliveness. It’s compassion that’s been lit on fire and that melts. There’s a melting quality to mercy. There’s a warmth. I think that feminine quality of out-flowing of the heart partnered with the wildness of the feminine that’s willing to not know what’s going on, or what’s going to happen next, but is showing up for it are the core message of the book.

TS: One of my favorite sentences is “What breaks our heart is also what connects us.” I know that you’ve had that experience, and I want to hear what you have to say about the relationship between knowing the depth of loss in our lives and our capacity for mercy, our capacity to feel a loving, alive connection with others who suffer.

MS: I know a lot of people who’ve experienced great and transformational losses, and each of them has become a more open, boundless container of love and compassion. Their losses have broken them open. I’m not worried that people are going to calcify and constrict around their losses. Maybe for a time, but 100% of the people I encounter who’ve experienced loss have become more loving, more compassionate eventually. And sometimes right away, and sometimes in moments. We open and close like an accordion, in the power, the bellows of loss. Again, I believe in us. I believe in the capacity of the human heart to enlarge in the presence of unbearable experiences. And through that enlargement of the heart, serve the world in a spontaneous way.

TS: What makes a loss a transformational loss?

MS: Entering into the experience as fully as possible, even if it feels like it’s going to kill you — a feminine yielding, like yielding to the contractions of childbirth. There’s nowhere to go but to open and surrender to the experience, though you may protest along the way. When we show up for the experience of shattering loss, it becomes transformational. It’s not about transcendence; it’s about full presence. And you know, one of the things about grief and loss that I’ve found, and I think this is a truly feminine perspective, is that when we experience a really profound, transformational loss, it’s not only about us. It doesn’t make us special. I lost a child. And there were moments, in the beginning, especially, where I felt like an alien creature. No one could understand me. And then it was like, “Wait a minute, women have been losing children backwards in time and across the planet forever. So not only am I not special, but guess what? Those women, on a soul level, are my family. They’re my sisters, we’re in this together, and they’re holding me now, as I navigate this mysterious, brutal landscape of loss.” So, rather than becoming some kind of rarefied, special creature because I’d lost a child, I  took my place in the human family for the first time, in a way, when my daughter died. And it was the family of women, especially, that I felt were holding me, and that I’m holding now. That’s my job going forward.

Simon then asked Starr to introduce and read the beginning of a chapter called “Laying Down Our Burden.”

MS: This is a chapter on cultivating a sabbath practice. “Here. Come here. Take a moment to set aside that list you’ve been writing in fluorescent ink, the list that converts ordinary tasks into emergencies, where ‘Feed the orchids,’ becomes ‘If I don’t accomplish this by 11:00 tomorrow morning, the rainforests are going to dry up, and it will all be my fault.’ Gather your burdens in a basket in your heart and set them at the feet of the Mother. Say, ‘Take this, Great Mama, because I can’t carry this shit another minute.’ Then crawl into her broad lap, nestle against her ample bosom, and take a nap. When you wake, the basket will still be there, but half its contents will be gone, and the other half will have resumed their proper shapes and sizes, no longer masquerading as catastrophic, epic, and toxic. The Mother will clear things out and tidy up. She’ll take your compulsions and transmute them, if you offer them to her.’ A sabbath is a revolutionary, subversive act in our consumerist achievement-driven world.

When Simon asked Starr about imagining God as the Mother, she said, “This kind of comes back to the question we opened with, where you asked about the feminine, and I felt it as a dualistic distinction I wouldn’t normally make. Philosophically, I’m more of a Buddhist or non-theist than a theist. It takes an effort for me to picture God as anything. As even God. But I feel that at this moment emphasizing the feminine in all spheres of human activity, maybe especially religion, is going to create a needed paradigm shift reflecting the feminine values of wildness and mercy, compassion and connection to the earth, relationship and horizontal leadership that can’t help but heal and mend the torn fabric of the world.

TS: One of the things you say in the book that I thought was important is that devotion isn’t an immature inclination. Because in the kind of more militaristic spiritual traditions in which I was brought up and trained, devotion was for sissies. Kind of like, “You don’t need to prostrate yourself or make offerings. That’s superstitious mumbo jumbo.” But in Wild Mercy you reclaim the power of devotion. Tell me why that’s important to you.

MS: I’m glad you used the word reclaim, because as you were speaking, that’s what was rising in my mind: To reclaim devotion, reclaim passion, reclaim the feminine landscape of the heart. I, too, was trained in these vertical traditions, where we still our minds and leave our bodies behind. All of our bodies are feminine, incarnational, part of the earth. And if we don’t respond to the impulses of the heart residing in our bodies, we’re going to be cutting ourselves off from an entire range of spiritual experience. Devotion, for me, is the impulse of the heart that cries out to the beloved who we may not believe in in our rational minds. We may call that magical thinking, envisioning Krishna or Kuan Yin as the object of our heart’s impulse to love, but it can a placeholder for the real, holy part of ourselves that calls out for love and allows us to dissolve into those non-dual spaces.

I’m devoted to Neem Karoli Baba, the great 20thcentury saint Ram Dass wrote about in Be Here Now and all his books. Maharaj-ji’s been my guru since I was 14 years old, so philosophically it doesn’t matter what I think – I have this devotional relationship with him. When I experience Maharaj-ji, there’s something in my heart that melts. It’s like he’s a warmth, a fire, a flame. And when I come into proximity, my heart softens and the boundaries dissolve. I enter this non-dual state that other people cultivate through more cool practices that aren’t necessarily heart-centered. They’re more about mindfulness.

When I chant (I also love sacred music in all languages; in Hebrew and Arabic, especially in Sanskrit, especially kirtan), my heart softens and opens and yields, and there’s a devotional quality that’s quite ecstatic. It also has an element of pain; the pain of longing. But ultimately what happens when I allow myself to fully enter that devotional space is that I almost always taste non-dual states of undifferentiated awareness that are empty in the most delicious sense of that word. I like how Roshi Joan Halifax translates sunyata, the Buddhist term for emptiness, which is the true quality of all that is, not as emptiness, but as boundlessness. Devotional practices bring me to those non-dual states. And there’s a reciprocity when I return to individuated consciousness from those fleeting moments of resting in suchness. I have an urge to praise. Praise what? Praise who? I don’t know, but it bubbles up from my heart and my body. I experienced this terrifying sweetness of being nobody for a minute.

TS: It’s interesting that you brought up the deep pain or ache of longing, because that was also one of the sections of Wild Mercy that I appreciated. At one point, someone asked me, “Do you have longing?” And I was like, “Yes, I have all kinds of longing,” but I also felt like I’d given the person the wrong answer, that I’d failed my spirituality exam. Yet in Wild Mercy you make owning our longing part of the landscape of the heart, part of our spiritual path.

MS: And in fact, the portal. Longing is a portal.

TS: At the end of one chapter, you wrote, “What do you want from the holy one? Write a letter to your beloved stating your demands and your longings.” I thought that was a great exercise, even though it doesn’t fit with people’s conventional view of what a spiritual path should be like. I’m writing my demands to the holy one. What? My demands don’t count. Do they?

MS: You’re right – we’re not supposed to want stuff. Desire is supposed to be the problem. A more sophisticated version of that teaching is to just become aware of our desires, but either way there’s a kind of cool detachment that’s expected of us in most spiritual traditions, in which we understand that it’s okay to have desires, but it’s going to cause trouble, and ultimately you’ll be a lot happier if you can detach from them. I’m advocating that we actually connect with our desires on all levels, without making a distinction between physical and spiritual. And that we stand up for ourselves in the presence of the holy and say, “This is what I want.” Teresa of Avila, the great 16thcentury renegade nun who I’ve had the good fortune of translating, was famous for shaking her fist at God and saying, “What a minute, dude. This is not OK with me.” Or, “Why do you become present with me, enter me, inflame my heart, hold me close, and then leave me? This is not OK.” Many of the great scriptures, from the Song of Songs to the Gita Govinda to Layla and Majnun in the Sufi literature are based on lover and beloved coming together in ecstatic union, then separating. He leaves her behind, and she cries out with love longing, and her cry becomes the impetus for reunification. That reunion, I believe, is the reunification of the masculine and feminine in each of us. The love longing that our hearts cry out with is a longing for the balancing of the masculine and feminine, the godhead reforming and restoring wholeness. And our beings become a microcosm for the restoration of balance of masculine and feminine in the world.

TS: I imagine that some listeners were surprised when you said that Neem Karoli Baba, this Indian male figure, has been a guru, a teacher for you, living in your heart, and then here you are, writing about the women mystics. But at the very beginning of the book, there’s this great section where you invite men into the dialogue. And I’m wondering if you can read that for us.

MS: Sure. “You don’t have to be female yourself to walk through these gates. Men are welcome here. You just don’t get to boss us around or grab our breasts or solve our problems. You may sample our cooking and wash it down with our champagne. You may ask us to dance, and you may not pout if we decline. You may study our texts, ponder our most provocative questions. You may fall in our laps and weep if you feel the urge. We will soothe you, as we always have. And then, we’ll send you back to the city with your pockets full of seeds to plant.

The secret is out. The celebration is overflowing its banks. The joy is becoming too great to contain. The pain has grown too urgent to ignore. The earth is cracking open, and the women are rising from our hiding places and spilling onto the streets, lifting the suffering into our arms, demanding justice from the tyrants, pushing on the patriarchy and activating a paradigm shift such as the world has never seen.”

There’s a call now to step up in service of our fellow human beings, other creatures, and the earth herself, and anyone listening is going to hear it. And the feminine wisdom teachings, past and present, give us radically new ways to show up at a time when everything’s on fire. The only way we can meaningfully address the conflagration is together. Feminine teachings have always been singing that song: that we cannot, should not, and must not try to be lone saviors in the crazy reality in which find ourselves. It’s only by looking around and paying attention, and listening to each other and holding each other, and pulling each other in and lifting each other up, that we can possibly hope to mend the torn fabric.

The wisdom of the feminine lies hidden in all kinds of places and spaces, and we have to be paying attention to find it. That’s why I want to call out the younger women and the transgendered people, and people who fall all over the spectrum of the feminine experience, and are drawing on these deep values of heart, of relationship, of feeling, of tending, of nurturance, of wild, radical, fierce truth telling that’s required of us right now. Is a kind of ferocity that hasn’t always been associated with the feminine.

TS: Let’s end with you reading the piece that opens the chapter on connecting and community.

MS: “You feel special. Sometimes this feels like a curse, like no one will ever understand you, like you’ll always be an alien pretending to blend in with regular humans. You’ve learned to live with this gulf, but you crave community. You long to belong to the human family, to Mother Earth. Participating in the human condition can be hard. It can seem so much simpler to ride solo, slaying your own dragons and singing the ballads you wrote about yourself. Collaboration can be tedious, and the prevailing masculine value system may have conditioned you to feel like you’re giving away your power when you share it with others. Give it away anyway. The time of the singular sage bestowing his unique wisdom is over. That was a method devised by the men in charge who sought to regulate wisdom. They taught us to suffer alone in the desert for 40 years, collecting our insights in a secret box labeled ‘esoteric knowledge,’ then dispensing them stingily to those who’ve proven themselves worthy. This world is filled with special beings, grappling our way through the anxiety of solitary conundrums and tasting the occasional reprieve of connection. When you realize this, your body lets out its breath and relaxes.  You come in from the cold. You hold out your cup, and some other special being fills it with sweet, milky tea, spiced with fragrant herbs. You drink.

Our way, the way of the feminine, is to find out what everyone is good at, praise them for it, and get them to teach it to others. Maybe you know something about the hidden meanings of the Hebrew letters, or how to build a sustainable home from recycled tires and rammed soil, or loving kindness meditation. You, the one who knows the Islamic call to prayer, climb that minaret and call us. You, the one who knows how to sit quietly at the bedside of the dying, show us the way to bear witness. You, the one who knows how to get us to wake up to the shadow of privilege, wake us the fuck up. It will be chaotic, all this community building, but your cooperation will save the world. Besides, it will be fun.”

 

Two important online books

Chance recently landed me on the crimethinc.com anarchist website, where I found two important books (click on “Books”), available for free online in PDF format. The first, No Wall They Can Build: A Guide to Borders and Migration Across North America, scrutinizes the borders that control movement on the continent. “Drawing on nearly a decade of solidarity work in the desert between Mexico and Arizona, the authors uncover the real goals and costs of US border policy, who benefits from it, and what it will take to change it.” The second, From Democracy to Freedom: The Difference Between Government and Self-Determination, makes the case for anarchy (voluntarism and mutual aid) against any form of direct democracy, which will only reproduce the oppressive state. I highly recommend both, lengthy and dense, but key books for your attention.

Here’s a quote I just found in From Democracy to Freedom that I especially liked: “It’s no coincidence that today’s revolutionary movements lack visions of other worlds, or that a great part of capitalist production supplants imagination among its consumers, offering imaginaries that become more elaborate every day – more visually stimulating and more interactive, so that people no longer have to imagine anything for themselves because a thousand worlds and fantasies already come prepackaged. All the old fantasies that used to set us dreaming have now been fixed in Hollywood productions, with convincing actors, fully depicted terrains, and emotive soundtracks. Nothing is left for us to recreate, only to consume. In the current marketplace of ideas, it seems that the only imaginaries that describe our future are apocalypses or the science fiction colonization of outer space. The latter is the final frontier for capitalist expansion now that this planet is getting used up, and the former is the only alternative capitalism is willing to concede outside its dominion. The revolutionaries of a hundred years ago continuously dreamed and schemed of a world without the State and without capitalism. Some of them made the mistake of turning their dreams into blueprints, dogmatic guidelines that in practice functioned as yardsticks by which to measure deviance. But today we face a much greater problem: the absence of revolutionary imaginaries and the near total atrophy of the imagination in ourselves and in the rest of society. The imagination is the most revolutionary organ in our collective social body, because it’s the only one capable of creating new worlds, of traveling outside capitalism and state authority, of enabling us to surpass the limits of insurrection that have lately become so evident.

I know very few people who can imagine what anarchy might look like, and uncertainty isn’t the problem. Uncertainty is one of the fundamentals of chaotic organization, and only the authoritarian neurosis of states obliges us to impose certainty on an ever-shifting reality. The problem, rather, is that our lack of imagination has disconnected us from the world. A vital part of ourselves is no longer there, as it used to be, on the cusp of the horizon, on the threshold between dark and light, discerning, modulating, and greeting each new element coming into our lives. Our prospects, however, aren’t irremediably bleak. Imagination can always be renewed and reinvigorated, though we must emphasize the radical importance of this work if people are once more to create, share, and discuss new possible worlds or profound transformations of this one.”

Getting inspiration from utopian/dystopian fiction

I’ve been meaning to write a post about this for a long time, and reading Afrofuturism: The World of Black Sci-Fi and Fantasy Culture by Ytasha L. Womack (2013) has gotten me to actually do it! Womack says that in 2011 she “attended the Think Galacticon conference. Unlike the typical science fiction conference, its creators hoped to use science fiction as a platform for broader changes in society. Held at Chicago’s Roosevelt University, the conference brought activists, science fiction writers, and fans together to share perspectives on social change and privilege. Panels included talks on classism in fantasy novels (why don’t the paupers ever challenge the prince for power?), the growing black independent comic book scene, and personal growth tools for revolution.

In her workshop, noted activist Adrienne Maree Brown said, ‘It’s amazing to change the world, but it’s heartbreaking, bone-cracking work, and you don’t often see the change in real time. For me as an organizer, what gets me through has been immersing myself in certain sci-fi worlds.’ She uses sci-fi to frame an inspirational perspective for youth that she works with too. ‘Your life is science fiction,’ she tells them. ‘You’re Luke Skywalker, but way cooler; you’re trans and black and you’re surviving the world of Detroit.’

Brown began her activism work in college. She’s a former executive director of the Ruckus Socity, a nonprofit that specializes in environmental activism and guerilla communication, and is heavily involved with the League of Pissed Off Voters. A Detroit resident, she describes herself as an organizational healer, pleasure activist, and artist, obsessed with developing models for action and community transformation.

She’s also a sci-fi fan. After discovering Octavia Butler’s work, she was inspired to develop new work of her own. Brown is using Butler’s pivotal Parables series and its post-apocalyptic tale as a template for change agency in desperate communities. Her workshop at Galacticon was titled ‘Octavia Butler and Emergent Strategies.’ The workshop description read as follows: ‘“All that you touch, you change. All that you change, changes you. The only lasting truth is change. God is change.” These words of Octavia Butler’s have impacted people seriously on a personal level, but how do we apply her wisdom on a political organizing level? How would accepting and coming to love the emergent power of changing conditions affect our strategic planning? This session will be half popular organizational development training and half inquiry into what the future of organizational development and strategic planning will look like.’

As far as Brown is concerned, many abandoned urban communities in New York City, New Orleans in the aftermath of Katrina, Cincinnati, and Detroit are post-apocalyptic and ripe for community-borne transformation. Seeing supports and humanity in Detroit, her new home town, made Brown look at other cities with blighted communities differently. ‘There are people living in places that we associate with the end of the world, but it’s not the end of the world – it’s the beginning of something else. An economy based on relationships and not the monetary value you can place on someone else.’

Brown now teaches activists how to use strategies from Butler’s books (like community farming, building relationships with neighbors, and essential survival skills) to build communities in areas where resources are scarce. She emphasizes that people in troubled areas need to have self-determination over their food supply, harking back to the Acorn communities in the Parables – intentional communities, ‘places where people come in an intentional way to build a life together. They’re farming with accountability to one another. They have a spiritual community. This is a strategy that could enable people to survive a future where our resources are unsure. Another is door-to-door relationship building that’s nonjudgmental. After the Acorn community is trashed, the main character goes door-to-door and starts to build a community of believers who aren’t rooted in one place, but in a shared ideology. It’s very similar to the Zapatista ideology. They went around for ten years building relationships one by one. Now a lot of organizing is done around the internet and tweeting each other. If we weren’t able to do that, what would we do? We would work with whoever is there with us.’

Brown is also a big advocate of teaching basic survival skills, including gardening, care for the sick and wounded, and midwifery. ‘I’m also looking at building homes and bathrooms. How do you make a bathroom where there is none?’ Her main point is to generate solutions. ‘We shouldn’t spend the majority of our time trying to get someone else to be accountable for what happens in our communities. Don’t wait for someone to do it for you; provide the solutions yourself…

What is the biggest story we can imagine telling ourselves about our future? It can be a utopia or a dystopia, but we want to get a perspective from people who are actually trying to change the world today. What do they think will happen? What’s the best-case scenario? How do we get people to think of themselves as the creators of tomorrow’s story?’”

I’ve been inspired by Butler’s Parable novels too, and many others, including Starhawk’s Fifth Sacred Thing trilogy. In the next few days, I’ll put notes on these books and a list of utopian/dystopian fiction in the Resources section (see top menu bar).

Let’s get inspired!

Real socialism

The United States has gone so far to the right politically in the past 40 or 50 years that, except for its foreign policy, FDR’s administration – that went left to save capitalism and its ruling class – is still more radical than anything on offer today. And Bernie Sanders and up-and-coming members of the Democratic Socialists, who are reformists rather than seeking an entirely new system, are considered radical socialists.

True socialism is international, with workers of all countries working together to overthrow the rule of the capitalist bosses and refusing to fight each other in nationalist wars. Read your history to see how truly radical socialist and anarchist workers’ movements in the United States and Germany were suppressed and coopted prior to World War I. The mirror image of this was the 1917 Bolshevik revolution toward the end of that war that turned imperial Russia into the Soviet Union. Lenin used Marx’s supposedly temporary “dictatorship of the proletariat” to initiate a complete suppression of the worker democracy of the soviets, a dictatorship that Stalin made permanent.

True socialism has never been fully implemented on a country-wide scale, except perhaps in Spain in the 1930s – Russia, China, Vietnam, North Korea, and Cuba all became dictatorships, partly because of the fierce opposition of capitalists within and globally. That doesn’t mean, however, that Marxism and socialism have nothing to offer in turning our emphasis from individualism to cooperation and looking at the importance of collective ownership of the means of production. All of this is being obscured, often intentionally, by the current powers-that-be and by the average American’s ignorance of history and social and political analysis (it isn’t taught in our schools or promoted by our media – you have to go looking for it).

One of the many places I look for it is the World Socialist website, wsws.org, where I found an article posted today by Joseph Kishore entitled “Ocasio-Cortez and Sanders praise McCain: An object lesson in the politics of the pseudo-left.” I preface the following quotes taken from this article by saying that, especially compared to Trump, I respected Republican senator John McCain, who died Saturday, as an honest and principled man, even though I disagreed with his politics and actions. The article says that amid “the outpouring of praise from all sections of the political establishment for McCain, two statements stand out. The first was from Vermont senator and former presidential candidate Bernie Sanders, who tweeted: ‘John McCain was an American hero, a man of decency and honor and a friend of mine. He will be missed not just in the US Senate but by all Americans who respect integrity and independence.’ The second was from Democratic Socialists of America member and New York congressional candidate Alexandria Ocasio-Cortez, who tweeted, in part: ‘John McCain’s legacy represents an unparalleled example of human decency and American service.’ Ocasio-Cortez posted with her tweet the editorial from the Washington Post on McCain’s death, which praised him for his work on ‘national defense and deterrence of foreign aggression’ and for ‘[rising] above party politics to pursue what he honestly saw as the national interest.’

What, one is compelled to ask, are these two individuals, who present themselves as figures of the left and even socialists, talking about? What is McCain’s legacy of ‘human decency and American service?’ What made him an ‘American hero?’

Was his human decency on display when he was dropping bombs on the Vietnamese people, or when he was acting as one of the earliest supporters of the 2003 invasion of Iraq, which led to the deaths of one million people? Was his heroism expressed in his call for the bombing of Iran, his visit with Islamic fundamentalist organizations spearheading the CIA-backed civil war in Syria, or his demands, up to his last day, for stepped-up aggression against Russia? The list of countries McCain advocated bombing is a long one, and there was no war launched by the US that he didn’t support. Political positions have consequences, and McCain had the blood of hundreds of thousands of people on his hands.”

Kishore believes “the praise for McCain by Ocasio-Cortez and Sanders is a calculated political decision that reveals the politics of the Democratic Party.

Sanders’ declaration of solidarity with McCain is in line with his Democratic Party election campaign in 2016, in which he supported the foreign policy of the Obama administration, including its wars in the Middle East, and said that a Sanders administration would utilize Special Forces and drone strikes – ‘all that and more.’ After losing the primaries, Sanders endorsed Hillary Clinton, seeking to channel the social opposition reflected in support for his campaign behind the candidate of the military-intelligence establishment.

As for Ocasio-Cortez, in just two months since she defeated the incumbent Democrat in the primary election for the 14th Congressional District of New York, she’s distanced herself from any association with socialism, backtracked on her previous criticisms of Israel, pledged her support for ‘border security,’ stood beside Sanders as the latter endorsed the Democrats’ anti-Russia campaign, and now heaps praise on one of the biggest warmongers in American politics. At the time of Ocasio-Cortez’s primary victory, the World Socialist Web Site wrote that ‘anyone who suggests that her victory marks a shift to the left in the Democratic Party should be told, in no uncertain terms: Curb your enthusiasm! The DSA isn’t fighting for socialism, but to strengthen the Democratic Party, one of the two main capitalist parties in the United States.’ Those who may have been attracted to the DSA based on the impression that it’s a socialist or anti-war organization should draw the necessary conclusions.

The Democratic Party is engaged in a ferociously right-wing campaign in its conflict with the Trump administration. Its focus isn’t on Trump’s fascistic policies or warmongering, but on the claim that he’s insufficiently committed to war in the Middle East and aggression against Russia. The Democrats have used the death of McCain as part of a calculated strategy, elevating him – along with figures such as former CIA Director John Brennan – as political heroes. They, along with the corporate media and the Republican Party establishment, are seeking to use McCain’s death as an opportunity to shift public opinion in favor of war and political reaction.

In the 2018 midterm elections, as the WSWS has documented, the Democrats are running an unprecedented number of former intelligence and military operatives as candidates. The promotion of groups such as the DSA is an integral part of this strategy. ‘The politics of the “CIA Democrats,”’ the Socialist Equality Party noted in the resolution passed at its Congress last month, ‘is not in conflict with, but rather corresponds to, the pseudo-left politics of the upper-middle class, as expressed in organizations such as the Democratic Socialists of America (DSA) and the International Socialist Organization (ISO).’ The role of Ocasio-Cortez, Sanders, the DSA, and the ISO, is to give a ‘socialist’ label to politics entirely in line with the right-wing, militarist, and imperialist character of the Democratic Party.

The elevation of the DSA doesn’t represent a movement toward socialism, but rather a defensive reaction by the ruling class against what it perceives as an existential danger. The corporate-financial elite is well aware of polls that show growing support for socialism and opposition to capitalism among workers and particularly among young people. The DSA is therefore promoted by the media (the New York Times published yet another prominent article on Sunday boosting Ocasio-Cortez and the DSA) even as genuine left-wing and anti-war publications face ever more direct forms of internet censorship.

The politics of the DSA and the broader pseudo-left has far more in common with the politics of McCain than it does with genuine socialism. There can be no question as to what role these organizations would play if brought into positions of power. A similar path has already been trod by the Left Party in Germany, which has implemented austerity measures and promoted the anti-immigrant policies of the far-right AfD, and Syriza (Coalition of the Radical Left) in Greece, which since coming to power in 2015 has implemented the brutal austerity measures demanded by the European banks.

The Socialist Equality Party is fighting to organize workers and youth on the basis of a socialist program. This means not mild and insincere reformist demands to provide cover for the right-wing, militarist Democratic Party, but the mobilization of the working class, in the United States and internationally, for the revolutionary overthrow of capitalism. The building of such a movement must be based on the exposure of and struggle against figures such as Ocasio-Cortez and Sanders and the treacherous politics they espouse.”

Wikipedia says, “According to the party’s website [socialequality.com], the SEP “seeks not to reform capitalism, but to create a socialist, democratic, and egalitarian society through the establishment of a workers’ government and the revolutionary transformation of the world economy. We seek to unify workers in the United States and internationally in the common struggle for socialism – that is, for equality and the rational and democratic utilization of the wealth of the planet. The Socialist Equality Party fights for the unity of the working class and opposes ‘identity politics.’ According to the party, the ‘shift from class to identity has been at the expense of an understanding of the real causes, rooted in the capitalist system, of the hardships that confront all working people. At its worst, it’s promoted competition among different “identities” for access to educational institutions, jobs and other “opportunities” which, in a socialist society, would be freely available to all people without such demeaning, dehumanizing and arbitrary distinctions… The Socialist Equality Party fights for the unity of the working class and opposes “identity politics”. According to the party, the “shift from class to identity has been at the expense of an understanding of the real causes, rooted in the capitalist system, of the hardships that confront all working people. At its worst, it has promoted a competition among different “identities” for access to educational institutions, jobs and other “opportunities” which, in a socialist society, would be freely available to all people without such demeaning, dehumanizing and arbitrary distinctions.’ The party opposes all forms of discrimination and asserts that only a politically unified working class, composed of all races, religions and sexual orientations, can bring forth a free society…

Political equality is impossible without economic equality.’

The Socialist Equality Party asserts that capitalism leads inevitably to war as imperialist states seek geo-political dominance, spheres of influence, markets, control of vital resources, and access to cheap labor.”

 

Spiritual wisdom from the ’70s

A confirmed bookaholic, I have stuffed bookshelves in every room of my house, except the kitchen and bathroom. I store books I’m not currently using but think I might want to refer to again in my basement, and yesterday, going through them, I discovered these spiritual gems from From Survival Into the 21st Century: Planetary Healers Manual by Viktoras Kulvinskas, 1975:

“God has a plan. There are no accidents. Don’t complain about seeming badness. Get into God’s trip. Listen in silence. God is calling all of us.

Everything is going according to his cosmic plan. In our present patriarchal world, the desire to control Nature has created poisonous chemicals, pollution, war, murder, famine, plague, and the rape and devaluation of women. Chemicalized and junk foods, liquor, and Madison Avenue conditioning have made us all sick, made us all pause to question our pop-a-pill-for-what-ails-you culture. These poisons are sacred. They have been our teachers. Bless them and thank them.

The coming deluge will herald a civilization based on the universal, timeless teachings of the ancient masters and the disinherited healers of history: women. Survivors will be few – no more than 10% of the world’s population. They will be conscious of natural laws and the corrective measures evoked by disobedience.

Serve your brothers and sisters. Ask nothing. Give everything. Lovingly accept what is offered. Love when nothing is offered. Sing in praise for a chance to serve, not because others need help, but because you may become one with them. In helping, you are being helped. All have something to teach.

In your desire to serve, don’t lay your trip on anybody. It’s all right [even great] for us to be different even though we are one.

Just give. The more you give, the more you have. Giving up material possessions uncovers spiritual richness and contentment with ‘nothing,’ which becomes everything when immersed in the radiance of loving and living in the moment.”

We knew in the ’60s and ’70s that our country and our culture were on the wrong path, that, as Kulvinskas says, we need to move from Piscean materialism to Aquarian spirituality. It didn’t happen then — these changes aren’t as easy as growing long hair, smoking dope, and moving to the country. They still need to happen though, more than ever.

I love Kulvinskas’s introductory words, which remind me of the famous Hopi prophecy on my bulletin board, but I’m discarding the book, most of which advocates a wheatgrass and sprouts diet with lots of fasting, and implies that someday we’ll be able to live on air.

Take what you like and leave the rest.