Martyrs and Victims

No post yesterday. I got called into carry mail at the last minute.

It's Sunday morning. I've found myself going through a few of the conversations in Lament of the Dead. I was hoping I would run across their conversation about Jesus banishing the demons to hell. I'm not familiar with the Bible at all. Someday I would like to find out where it's talked about in the Good Book. Anyway, I ran across a different quote that has stuck with me since I finished LoD last week.

"We're all Christians. We're all suffering the two-thousand-year curse that has been laid on us by what you all like so much, the early Church. As Jung explains to the 'Red One,' his devil, in the Red Book, 'Do you believe that Christianity left no mark on the souls of men?' Don't forget what the early Church did, a lot of murder, a lot of victimization too. But you don't have murderers unless you have martyrs. So the enjoyment of martyrdom is all part of the same sadism."--James Hillman, pg. 218, Lament of the Dead

I think this is why Derrick Jensen refers to Christianity as a victim religion in Endgame. To some degree most of us are martyrs in this death seeking culture of ours. Why else would we allow 200 nonhuman species to go extinct everyday. You'd think we'd take a stand. We're talking about the murder of life on the planet here. It's sadistic. And I think there is a level of enjoyment in it. I also think Ishmael and most of his other work is Daniel Quinn's way of working through the wounding of Christianity.

The Reasons For War: Does The Land Demand Blood Sacrifice?

James Hillman on why the Civil War might have been fought:

"Suppose the entire American Civil War that has permanently marked the land and scarred the character of the American people was a sacrifice by a secular Christian society to a god or gods that had not been honestly remembered until the war, gods of the land, gods honored who had been there for centuries before the combatants donned the blue and the gray.

"Suppose the gods in this 'new world' soil were saying: 'You may not land here; you cannot claim this land by labor alone, nor by law or treaty, nor even by expulsion of others and the rights of victors. To claim this land you shall pay for it with your own blood, and until you have paid you have not truly landed; you remain colonists, attached still in soul to another mother as refugees from her, rebels against her, secretly fawning upon her, and have not let this land bring forth its birth in freedom.'"--Pg.103, A Terrible Love of War

Suppose this is why Derrick Jensen has often said that we must ask the land what it wants. It has its own wants and desires that we must pay attention to before we act to help it. I don't know. I do know that Heraclitus once said: "The true nature of things loves to hide and to stay hidden."

Voids

Derrick Jensen and Daniel Quinn on voids:

"Quite suddenly, after six thousand years of totalitarian agriculture and civilization building, the people of our culture--East and West, twins of a single birth--were beginning to wonder if their lives made sense, were beginning to perceive a void in themselves that economic success and civil esteem could not fill, were beginning to imagine that something was profoundly, even innately, WRONG with them." (Daniel Quinn, Pg.267-268, The Story of B)

"The same is true on the larger scale, as no comforts or elegancies, no feeling of power over another, no accumulation of property can make up for a failure to participate in the great liturgy. It's an attempt to use increasing amounts of emptiness to plug a great void (or, as R.D Laing wrote, 'How do you plug a void plugging a void?'). It's an attempt to cure loneliness through power. But loneliness can only be cured through relationship, and relationship is precisely what expoitation and abuse destroy." (Derrick Jensen, pg.567, Endgame)

Two Authors Two Visions

Recently, over at The Ishmael Community Guestbook, John Kurmann posed this question about one aspect of Derrick Jensen's work to Daniel Quinn:

Post# 15601

This post is addressed to Daniel Quinn:

I first heard about Derrick Jensen's work through a recommendation you made on your reading list several years ago for his book A Language Older Than Words. I thought Language was a deeply moving and beautiful book--still do--and I also admired his next book, The Culture of Make Believe, though its subject was so dark as to make it far from enjoyable for me.

In his more recent work, though, Jensen has expressed his conviction that "[t]his culture will not undergo any sort of voluntary transformation to a sane and sustainable way of living" (quoting from Endgame). Based on that assumption, he's argued that the very best those who love the world can do is to try to bring civilization down as soon as possible in a sort of planned demolition, like taking down a condemned building. While I don't agree with Jensen and see no reason to think you do based on my understanding of your work, my impression is that many people with an earnest desire to save the world have read books by both of you and would likely be interested in reading your reaction to his clarion call for us to "bring it all down."

Here was Daniel Quinn's response:

In ISHMAEL (pages 105-110) I dubbed our civilization "the Taker Thunderbolt," a badly designed aircraft that began in free fall and is still in free fall--in the air but not in flight. Nowadays, Ishmael says, "Everyone is looking down, and it's obvious that the ground is rushing up toward you--and rushing up faster every year. Basic ecological and planetary systems are being impacted by the Taker Thunderbolt, and that impact increases in intensity every year. Basic, irreplaceable resources are being devoured every year--and they're being devoured more greedily every year. Whole species are disappearing as a result of your encroachment--and they're disappearing in greater numbers every year. Pessimists--or it may be that they're realists--look down and say, 'Well, the crash may be twenty years off or maybe as much as fifty years off. Actually it could happen anytime. There's no way to be sure.' But of course there are optimists as well, who say, 'We must have faith in our craft. After all, it has brought us this far in safety. What's ahead isn't doom, it's just a little hump that we can clear if we all just pedal a little harder. Then we'll soar into a glorious, endless future, and the Taker Thunderbolt will take us to the stars and we'll conquer the universe itself.' But your craft isn't going to save you. Quite the contrary, it's your craft that's carrying you toward catastrophe. Five billion of you pedaling away--or ten billion or twenty billion--can't make it fly. It's been in free fall from the beginning, and that fall is about to end."

Derrick Jensen sees as clearly as I do the disastrous impact the Taker Thunderbolt is having on our planet. It is at this point that our visions diverge. I would like to avert the crash if at all possible by making the "passengers" of the Thunderbolt understand WHY the Thunderbolt can't stay in the air–and never could have. I want them to understand this for two reasons: first, to get them working on making the Thunderbolt airworthy, and second, if they can't do that–if the Thunderbolt crashes–to make sure they understand that they must not just BUILD IT AGAIN. Jensen merely wants to accelerate the crash. My point is that, if that crash were to occur tomorrow, the people of the world would, I believe, immediately begin rebuilding the Thunderbolt, putting themselves in a position to repeat the catastrophe once again someday in the future. As I say, I would like to avert the catastrophe; but if that's not possible, I would like time to make as many people as possible understand WHY it happened and that we must not just start doing it all over again. Jensen puts his faith in destroying civilization; I put mine in changing minds.

Culture Change

Most often, change, atleast on a social level, occurs the way Max Planck described it: "A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it." Years ago I read Oswald Spengler's Decline of the West. It's a long book, from which I really remember only one image. I think Spengler pleased at which one. A culture is like a plant growing in a particular soil. When the soil is exhausted--presuming a closed system (i.e., the soil isn't being replenished)--the plant dies. Cultures--or atleast historical (as opposed to cyclical) cultures--are the same. The Roman empire exhausted its possibilities (both physical, in terms of resources , and psychic or spiritual), then hung on decadent--I mean this in its deeper sense of decaying, although the meaning having to do with debauchery works, too--for a thousand years. Other empires are the same. The British Empire. The American Empire. Civilization itself has continued to grow by expanding the zone from which it takes resources. The plant has gotten pretty big, but at the cost of a lot of dead soil.

I think the exhausted soil metaphor works for individuals, too: they don't generally change until they've exhausted the possibilities of their previous way of being. Endgame, pg. 89

Derrick Jensen's Talk on YouTube

For those of you who aren't familiar with Derrick Jensen's books these two videos are an excellent primer. A few years back I attended one of his talks in Minnesota. The videos and his talk were very similar.

Endgame Video One

Endgame Video Two

If you haven't read Endgame, I highly recommend it! Derrick puts forth a really good argument on why we need to take down civilization as as possible.

The Trap

It IS possible to get out of a trap. However, in order to break out of a prison, one first must confess to being in a prison. The trap is man's emotional structure, his character structure. There is little use in devising systems of thought about the nature of the trap if the only thing to do in order to get out of the trap is to know the trap and to find the exit. Everything else is utterly useless: Singing hymns about the suffering in the trap, as the enslaved Negro does; or making poems about the beauty of freedom outside of the trap, dreamed of within the trap; or promising a life outside the trap after death, as Catholicism promises its congregations; or confessing a semper ignorabimus as do the resigned philosophers; or building a philosophic system around the despair of life within the trap, as did Schopenhauer; or dreaming up a superman who would be so much different from the man in the trap, as Nietzsche did, until, trapped in a lunatic asylum, he wrote, finally, the full truth about himself—too late. . ..

The first thing to do is to find the exit out of the trap.

The nature of the trap has no interest whatsoever beyond this one crucial point: WHERE IS THE EXIT OUT OF THE TRAP?

One can decorate a trap to make life more comfortable in it.

This is done by the Michelangelos and the Shakespeares and the Goethes. One can invent makeshift contraptions to secure longer life in the trap. This is done by the great scientists and physicians, the Meyers and the Pasteurs and the Flemings. One can devise great art in healing broken bones when one falls into the trap.

The crucial point still is and remains: to find the exit out of the trap. WHERE IS THE EXIT INTO THE ENDLESS OPEN SPACE?

The exit remains hidden. It is the greatest riddle of all. The most ridiculous as well as tragic thing is this:

THE EXIT IS CLEARLY VISIBLE TO ALL TRAPPED IN THE HOLE. YET NOBODY SEEMS TO SEE IT. EVERYBODY KNOWS WHERE THE EXIT IS. YET NOBODY SEEMS TO MAKE A MOVE TOWARD IT. MOIRE: WHOEVER MOVES TOWARD THE EXIT, OR WHOEVER POINTS TOWARD IT IS DECLARED CRAZY OR A CRIMINAL OR A SINNER TO BURN IN HELL.

It turns out that the trouble is not with the trap or even with finding the exit. The trouble is WITHIN THE TRAPPED ONES.

All this is, seen from outside the trap, incomprehensible to a simple mind. It is even somehow insane. Why don't they see and move toward the clearly visible exit? As soon as they get close to the exit they start screaming and run away from it. As soon as anyone among them tries to get out, they kill him. Only a very few slip out of the trap in the dark night when everybody is asleep. [pp. 470-471. From The Murder of Christ, 1953.] Wilhelm Reich

How do we get out of the trap? Do you know anybody that is?