As I have been talking with people about this topic over the past few years, I’ve become aware of the barriers accepting near-term societal collapse and therefore barriers to rigorous and creative thinking and discussion about what we might do about it, personally and collectively. I have also become aware of the barriers I had for a few years to avoid addressing this topic with the seriousness it merits. So before outlining either the analysis of our environmental predicament or the new agenda this opens up, it may be useful to outline some of these barriers to useful dialogue. I do that as part of my invitation for you to either avoid – or momentarily suspend – such responses and adopt a “what if” perspective on societal collapse. Only then can one explore what a deep adaptation agenda might mean for oneself, one’s work and wider society.
The extreme weather events of the summer of 2018 are not just symptoms of climate breakdown. They are early stage warnings of a protracted process of civilisational collapse as industrial societies face some of the opening symptoms of having already breached the limits of a safe climate.
It takes 40 years or more for the climate to react to the carbon dioxide and methane we emit. This means that the disasters that have already happened during the warmest decade in civilized history (severe droughts in the Sahel region of Africa, Western Australia, and Iberia; deadly flooding in Mumbai; hurricane seasons of unprecedented length, strength, and damage; extinction of many species; runaway glacial melt; deadly heat waves; hundreds of thousands of deaths all told) are not due to our current rates of consumption, but rather the delayed consequences of fuels burned and forests clear-cut decades ago, long before the invention of the Hummer. If we ceased all emissions immediately, global temperatures would continue to rise until around 2050. I was shocked by this, the idea that the “megadisasters” of 2017 were set into motion in the 1970s, when there were only about half as many humans on Earth
In 2016, Andrew Harvey and I published Savage Grace: Living Resiliently In The Dark Night of The Globe. In Chapter 1 of the book, we forecasted essentially what is happening in this moment in terms of the demise of the last vestiges of democracy and human rights on this planet. We chose the image of Kali, the Hindu goddess of creation and destruction as the symbol of our current global predicament. Two years later, we are witnessing a virulent, worldwide embrace of white nationalist, authoritarian rule. Ultimately, Kali seeks to transform the human ego and rational mind and bring us into a more permanent residence in the heart, but the process is often excruciating. Might she also want to transform the image a country or a community has of itself? “This is not who we are.”—Or is it? How shall awake human beings respond? What is our work? What is our calling? How do we reconnect with the authentic sources of meaning in our lives and the web of life itself as totalitarian rule is poised to dominate our consciousness and our countries as we stand on the threshold of the potential extinction of all life on Earth as a result of catastrophic climate change? We will be posting portions of Savage Grace in the coming weeks because it is proving itself to be prescient and empowering in this very dark time.
This is an edited transcript of a conversation that took place on April 24, 2018 as part of the inaugural quarterly issue of Kosmos Journal. The theme of the first edition is Unlearning Together. As such, it felt appropriate to have a quartet dialogue of unlearning, focused on a complex of issues associated with the inevitable transition to post-capitalism; namely, the issues of grief, collapse and the mystical impulse of transcendence that can provide deep healing in such troubled times. One of the key questions is how we come together to explore the edge of our practice as seekers, as activists, and as advocates for a more just and loving world.
What is this reflective shield that can show us the danger without turning us to stone? What can open our hearts, without breaking them? What can replace paralyzing fear with a new vision of what is beautiful and possible? What can break the bonds of lies and denial? What can allow us “to see, to sing, to welcome with courage and grace and imagination, whatever asks entrance into our lives”? The words are from the poet, Jane Hirschfield.
You have written &/or published a book that carries a potent message – whether in text or photos – and we are grateful for the chance to help promote and celebrate your book by making it visible as a Nautilus Award Winner. We hold the intention with you that your book will find much recognition and success with this significant award
In reality, what Emma and her friends are experiencing is a profane, contemporary iteration of what youth in ancient, tribal times experienced in a sacred, contained, ritual setting. In those times, the community understood that rites of passage in youth were as necessary as learning to walk, cutting teeth, or entering puberty. Thus the community prepared its children for adolescent rites of passage because they understood that children come to this life with an inherent need for them. In fact, they understood that not providing rites of passage or what is sometimes called initiation, guarantees that the child will never grow up and in fact, will become toxic to the community