“Only a god,” Heidegger famously said, “can still save us.” An atheist would disagree, but I think that on this one, the atheist would be wrong. While we might not need a new religion, we do need a new sense of the sacred or an awakening of the most ancient one: a sense of awe, wonder, and respect for something greater than us. What could that something greater be? There is no need to theorize about it. What is greater than us is the earth itself—life—and we are folded into it, a small part of it, and we have work to do. We need a new animism, a new pantheism, a new way of telling the oldest of stories. We could do worse than to return to the notion of the planet as the mother that birthed us. Those old stories have plenty to say about the fate of people who don’t respect their mothers.
“Something inside me broke somehow,” he said. “I thought, ‘This isn’t working. We’re totally fucked. The machine will go on until it’s killed everything or collapses or both. But the wild world, justice — I still believe in that. What can I do with that?’ ”
Carolyn Baker is a one-woman whirlwind of communication. She’s up-to-date on the news of the world, as she publishes her Daily News Digest. Carolyn is author or co-author of 11 books, has provided life-coaching for many, and leads workshops. Her motto is “Speaking Truth to Power”. From Boulder Colorado, it’s a treat to welcome Carolyn Baker back to Radio Ecoshock. Alex Smith devotes an entire page to covering my work
In a recent article “Beyond Trump: Rebooting the System from inside the Death Machine,” Nafeez Ahmed, Andrew Markell, and Gunther Sonnenfeld articulated their perspective on Trump’s rise to power less succinctly and with fewer no-nonsense tools than I intend to offer in this essay. While coming close to the heart of the matter, they didn’t quite arrive which often happens when attempting to clarify “the crisis of civilization.” After all, we’ve never been here before, and if we’re honest, we must admit that we have difficulty articulating it for ourselves and never quite know how to articulate it to others.
But it’s not over yet. And I’m here with my brothers and sisters, and even if we go under, and I have to admit looks more likely today than yesterday, we’re going to discover how big is our strength, and how big is our love for life. We can do that, and see how much we care. And we can be scared. I can see myself now in a situation where I can forget these words. Because the global corporate economy has developed such tools for destroying the mind through different ways of breaking the mind.
Susan Tchudi speaks with with Carolyn Baker about her new book “Dark Gold: The Human Shadow and the Global Crisis.”
Contact with the pain of the world, however, does not only bring grief but can also open the heart to reach out to all things still living. It holds the potential to break open the psychic numbing. Maybe there is also community to be found among like-hearted people, among those who also can admit they’ve been touched by this “Great Grief,” feeling the Earth’s sorrow, each in their own way. Not just individual mourning is needed, but a shared process that leads onwards to public re-engagement in cultural solutions. Working out our own answers as honestly as we can, as individuals and as communities, is rapidly becoming a requirement for psychological health. To cope with losing our world requires us to descend through the anger into mourning and sadness, not speedily bypass them to jump onto the optimism bandwagon or escape into indifference. And with this deepening, an extended caring and gratitude may open us to what is still here, and finally, to acting accordingly.
It is hard for us to take in the reality that Earth is an extinction machine, and it has been here before. It doesn’t need us, and we cannot control it. The ‘ecological crisis’ we hear so much about, and which I have written so much about and worked to stave off – well, who says it is a ‘crisis’? Humans do – and educated, socially-concerned humans at that. For the Earth itself, the Holocene Extinction is not a ‘crisis’ – it is just another shift. Who determined that the planet should remain in the state in which humans find it conducive? Is this not a form of clinging to mutable things, and one that is destined to make us unhappy? When we campaign to ‘save the Earth’ what are we really trying to save? And which Earth?
What does this mean? I’m not a scholar, but I can say what it means to me: it means that if you make nature your witness, and if you act as a witness for nature too, there is a truth to be found. It even means, perhaps, that the ultimate witness to who we are comes from the earth itself. When you sit with the earth, when you make it your witness and when you act as a witness for it—what do you see? What are you compelled to do? These are questions that take us beyond political stances, beyond principles, beyond arguments about engagement or detachment. They are questions, it seems to me, that can never be answered in any way other than the strictly personal. Sitting or acting; engagement or retreat; perhaps there need be no contradiction.
What Michael and I set out to do in this paper is try to understand why, despite all the efforts of animal protection groups, things are getting worse — not better — in most areas of abuse. What we found is that there may be a psychological process that undermines our ability to really connect with the other animals as equals.