Global Strategy #1

The global strategy of any human being, entrepreneur, business, community or organisation can only start with a practice of love and a willingness to embrace and understand.

Since love is acceptance, and since we cannot accept what we are unaware of, any global strategy must include cultivating awareness and knowledge of disparate sections of the global population. This is the quintessential challenge for modern strategists; since everything and everyone is interconnected, how can we be aware of a balance of trends across a balance of cultures and markers across the globe, in a way that is productive rather than overwhelming?

My personal vision for Epic Tomorrows is the Heroine Quest. But what global strategic elements should I be aware of to manifest the HQ on a local level? No individual, community or region exists in a vacuum.

It is easy to come up with a static strategy based on a handful of books and research findings, even if they are very good ones. However if we are to develop resilient strategies for ourselves, our groups and organisations, then they must be reflexive to current information, on an ongoing basis. This means putting procedures into place which enable focused, discerning and regular information gathering and processing from across the internet -since it is the internet that is enabling of and reflective of the radically interconnected global culture we now live in, for the time being at least.

Gestalt Therapy teaches that it is only by accepting the whole of onesself, that one can move forward in life and heal. Denial of any part of onesself is an obstruction to growth in the whole. Imagine an oak tree denying one of its branches -it’s impossible; it is not the behaviour of a living organism.

Difficult as it may seem, if we really are arrogant and pretentious enough to presume that we can have a healing effect on global culture, and on the planet as a whole, then the starting place must be an acceptance of every part of what is going on on this planet, and a willingness to understand it, although we may abhor it.

A living global human culture, if it is destined to be an interconnected one longterm, can only be a culture that is aware of and reflexive to all its parts. If this seems impossible, as well it may be, then we could do better by focusing our intentions on creating living, breathing, localised cultures that are likewise aware of, and so healing of, all their constituent parts. It is central to my vision, my quest -the Heroine Quest– that we build such localised cultures. Due to increasing natural resource restraints around the world, to an extent these localised cultures are inevitable, whether we ‘Descend’ civilisation deliberately or whether it crashes. Nevertheless, there may still be a place for a global online infrastructure, and hopefully a radically democratised one.

Whatever happens globally, my own view is that whilst we are still all connected via the web and global economic, energy and food infrastructures, we would do well to strategise for this as comprehensively as possible, following our ethical paths of activism, ecopreneurship and relocalisation, but reflexively to one another’s efforts around the world, and global trends as a whole, whether they are healing and regenerative trends, or destructive ones.

Ultimately, the goal of global strategy is resilience to global shocks, and whether from widespread economic collapse or climate breakdown, such shocks are becoming increasingly likely.

 

How I Got Here: An Ecopreneur’s Story #4

I burn with a vision for a radically different society, a radically improved one.

I’m so grateful to have these tools of the internet and the personal computer, and this WordPress platform. It’s like magic. I just can’t conceive of what the environmental impact is of these tools. It is probably and conveniently impossible to calculate the environmental impact of one laptop, one window onto the net, one blog site. How many animals killed. How much water polluted. It’s a shame that people like Bill Gates have a vision for a personal computer for every human being on Earth, instead of a community internet cafe (and multifunctional space) for every town, which would be far more sustainable.

Whilst still based in my woodland home at Silent Haven, Devon, my entrepreneurial thinking deepened. I don’t know if the wildness of my surroundings contributed to the wildness of my dreams, but I think it did. I developed big dreams, all very egotistical of course, and yet also reflective of my frustration with how the world is, and how much better it could be for everyone -other species included. I have massive dreams for my business, but only because I believe I could help facilitate ‘business to end all business’, in a very literal sense. I do not believe that human beings are governed by market forces, except that we have made it so across most of the globe. It is only by utilising markets as they are, that we can radically change them and to an extent, dissolve them, revealing and renewing those human co-creative forces that have nothing to do with markets and everything to do with evolutionary multi-species-enlightened self-interest.

Nevertheless, we shouldn’t be fooled into thinking that it is only not-for-profit and non-business areas of society that have a monopoly on human wisdom, ingenuity, excellence in communication and co-operation, and even ‘love’. Both Adam Smith and Karl Marx reduced human beings to economic actors. An unfortunate result of classical / dogmatic Marxist thinking (notwithstanding Marx’s great contribution to history) has been a neglect amongst leftists of the great creative potential in human beings to create all kinds of diverse economies based on local, including environmental, needs, as opposed to centralised power structures. Both classical Marxism and Smithsonian economics presuppose a centralised state. The centralised state has allowed the rise of massive corporations, and all their implied unethical ways of being, essentially their environmental impact. In modern times we need ecopreneurs -ethical and ecological entrepreneurs, to break down the intertwined power of state and corporation, to create local and diverse economies. For the Marxists, I would like to suggest to you that this is the best and most grounded path towards socialism. With the right technologies employed and shared, local diverse economies could indeed give rise to ‘scientific socialism’, (although not necessarily in every locality) as Abdullah Ocalan calls it, as opposed to the ‘real socialism’ that we have suffered through history.

-As I deepened my interest in business, I started to read some good business books -books for the independent entrepreneur. I realised that the modern business world, if isolated in environmental context, is full of genius. Genius of logic, strategic thinking, communication skills, envisioning techniques, creative organisational structure and so on. But much more than this: the world of business, especially the world of creative independent entrepreneurs, contains some passionate, loving people, who genuinely want to share their passion and knowledge and love for the world. Yes, they make a living from their creative mission, but hopefully these people would also be facilitated in their joy and innovation in scientific socialist and localised diverse economic contexts, with a greater respect for ecology all round.

One book I read was ‘The Lean Start-up’ by Eric Ries. The key lesson I learnt from this book is the importance of envisioning (visualising and emotionally connecting with) what you want to achieve with any business, and the importance of pivoting, i.e. changing direction with the precise business model and / or product(s) it takes to realise the vision. Before reading this book, I was in danger of confusing product or current business model, with overall vision for change, and thus thinking that my vision had failed whenever a product idea failed (which was all of them, all the time).

Another entrepreneur’s book I read early on was ‘The 100$ Start-up’ by Chris Guillebeau.  More than anything this taught me that almost anyone can be an entrepreneur, and that almost anyone can be a consultant on something they are knowledgeable on or passionate about. The book also taught the concept of ‘just in time’ learning, meaning, it is possible to be engaged on a path of learning whereby you share your knowledge with customers as soon as you learn it, rather than thinking you have to get a degree in something before sharing and capitalising on your knowledge.

I also read the well-known ‘Influence: The Power of Persuasion’ by Robert Cialdini, but to be honest I found this book on marketing technique unsettling and a little dishonest.

Let me reassert, I understand that the modern globalised system of capitalism that we live with is an obsolete and destructive system which must be transformed and dismantled by varying degrees, and without delay. I understand that books like ‘The Lean Start-up’ and ‘The $100 Start-up’ are products of a few privileged minds that are invested in the current prevailing paradigm, and that rely on centuries of oppression of human beings and the planet, and are intertwined with continued oppression, however ‘ethical’ they are in places. But I cannot claim to be any less intertwined with oppression. Unless I throw my laptop away, throw away my connection to the internet, and live very frugally in a monastery-like setting, whether I like it or not I am a symptom and cause of the prevailing paradigm. My personal way of taking responsibility for that is to be a subversive entrepreneur, to draw capital to me from the middle classes and redistribute it for social and ecological justice.

-At one point I contacted a place that gives free business advice in Okehampton. I passed by them an idea for an ecologically-themed online directory. I was asked, ‘how are you going to compete with Google?’ and my answer was that people don’t always know what they are looking for with search engines -my directory would curate information and guide sustainable behaviour. I didn’t pursue this idea at the time, partly because I was put off by the official nature of the feedback I received, which was in terms of SWOT (the supposed strengths, weaknesses, opportunities and threats model of business planning). Classic SWOT doesn’t really work for me, although I think I use the concept implicitly in a more lateral way in everything I do now.

During this period of taking on a more entrepreneurial mindset, allowing space for my vision to grow, I managed to live quite frugally, partaking in scraps of part-time work here and there, and living rent-free in an ‘unlawful’ self-built dwelling in the woods. I would encourage anyone to do this, if on a careful and ecologically sound basis. The laws of the state are of course, no measure for what is sustainable behaviour for the continuance of our species.

I still feel like ‘I’m not businessy enough’. I have been conned by the business world into thinking that because I dress scruffily and ideally wish to live in a borderless and relocalised world, I can never be an entrepreneur, much less a CEO. The business elites of the status quo quite rightly feel threatened by my vision.

I say to you that we need to throw off the shackles of the stereotypes of the business person and the entrepreneur once and for all. Yes, this has been happening for a while now, but not in the radical way that I envision.

Now more than ever we need an army of super-ethical ecopreneurs, breaking down the environmental impact and excessive power of the large corporations and the state, liberating capital to flow more freely to where it is needed, and supporting the creation of buzzing localised economic hives, with a radically re-worked concept of ‘profit’, equated with enriching one community without disadvantaging another.

The red flower fell at my feet…

The red flower fell at my feet, as I walked past the high hanging basket in Exeter High Street. This was divine providence; synchronicity. On the bus journey to Exeter this morning I had been studying The Roots of Civilisation by Abdullah Ocalan. I am near to the end of this momentous literary and historiographical achievement, written by Ocalan from the prison cells where he has been incarcerated for the past twenty years.

I am at an exciting stage in the book, where Ocalan is describing the crisis of contemporary global capitalism and the corresponding crisis in democracy. His incredibly pragmatic and yet optimistic view of the progression of history is that contemporary capitalist civilisation, inseperable from contemporary democratic civilisation, is the most advanced form of human society that we have yet seen upon Earth -advanced towards our highest good. This is despite the obvious gross abuses within the system, which are in fact integral to the system.

Ocalan does not whine for some communist utopia like some other leftists. Instead, he is a truly radical and progressive leftist. He sees that within the limited democratic institutions and societies that already exist, alongside the disruptive technologies of the 21st century which show great potential for widespread distribution in a democratic and commonly owned way, there are seeds for a truly scientific socialism, as the next natural stage of advancement for human civilisation -in fact a necessary and urgently required stage in the face of the capitalist-ecological global crisis.

Ocalan gives a compelling and damning critique of what he calls ‘real socialism’ -the historical (actually ignorantly a-historical) attempts at socialism which have claimed to be scientific, but which have failed due to their gross materialism (divorced from the creativity and diversity of Nature), their adoption of oppressive centralised state structures in order to maintain their ‘liberated’ systems, their failure to address the oppression of women and finally the technological and scientific immaturity of the historical contexts which could not facilitate the true transcendence of class -not for very long anyway. This overall failure of ‘real socialism’, shows Ocalan, was down to an incomplete understanding of history.

In ‘The Roots…’ it is shown that level of technological advancement and class are intertwined within a society, and it is actually only now within the first quarter of the 21st century that we have the beginnings of the scientific and technological conditions that, in tandem with a grassroots democratic culture, can allow the development of forms of scientific socialism. My own view is that this scientific socialism, although it has not yet been defined to my satisfaction, could be arrived at via hybrid entrepreneurial-socialist localised economic and political systems which compete peacefully against wider capitalist-democratic systems for local dominance and local, democratic economic stability. In other words, my current understanding of ‘scientific socialism’ is a localised economic and political system with vastly reduced disparity between the rich and poor, and increased participation of everyone in democratic life, enabled by ubiquitously shared, close to zero cost, technologies (such as democratic decision-making mobile phone apps). I will expand on this in future posts. Localised food and energy production is also implied, and civil disobedience is also implied, as at least some of the functions of the state are relocalised in grassroots decision-making bodies.

When the blood-red flower fell freshly at my feet, it was as if the fresh scientific socialism advocated by Ocalan had entered the immediate physical world around me in a symbol of Nature-borne presence -but soon to decay if not acted upon.

I then sat in a cafe -a fine capitalist institution that sold me a hazlenut and chocolate croissant and a soya milk latte, an institution that despite its ethical credentials cannot claim to be seperated from the gross oppressions of capitalism- and wrote the bulk of this post.

After I left the cafe I hurried to the Quay and met for the first time an ‘indie online content creator’s group’ (advertised on Meetup.com.) I can’t tell you how enriching this experience was, in terms of how much I learnt about presenting my online writing in a more accessible and commercial way (since I intend to make money from my writing) and meeting other friendly people sharing the struggles of creating and marketing content and some of the solutions. Even the free version of the platform of WordPress that I use to blog, is an incredible system of magic (to anyone except the most technologically minded, those who understand coding) which the democratic culture of modern civilisation has allowed to be propagated and used freely by anyone with a computer and an internet connection (anyone who can get to a public library).

I do not see it as problematic at all that I exist and work in the capitalist sphere in a very active way, as an entrepreneur, and also exist in an activist socialist political sphere, where I aspire to the redistribution of wealth for a more balanced and stable society. This hypocrisy is integral to contemporary capitalist-democratic civilisation and I can’t pretend to be outside of it. Can you? The question is, how do we utilise this hypocrisy constructively, towards greater moral ends. The hypocrisy is in fact necessary in the transition phase to something like ‘scientific socialism’ or a scientific, technology-enabled socialist-capitalist localised hybrid. The hypocrisy of capitalism (and the hypocrisy of all oppressive human civilisations throughout history i.e. in some aspects, every civilisation) continues but is potentially resolved in the current transition phase between the decline of global capitalism and the emergent democratic (including technological) forms which contradict global capitalist forms in many respects, but simultaneously are enabled by them. The so-called sharing economy could be the typical and dominant phenomenon of what I describe. Needless to say, this sharing economy is not available to all. Not yet anyway.

Perhaps another feature of the necessary progression through the current global crisis is the full automation of all menial jobs globally, (excluding sustainable farming which should be fairly shared, fulfilling work) if coupled with a reversal of the negative impacts on the ecological environment of contemporary capitalist civilisation. Anthropogenic climate change could be the worst of these impacts and the one needing addressing most urgently, but not in isolation from every related negative environmental impact of modern human society.

Abdullah Ocalan, freedom fighter, more deeply feminist than some of the feminist Western women I have met, nobody knows whether you are still alive or whether you have died at the hands of your Turkish oppressors. In your honour Ocalan, and for the sake of the positive evolution of the human species, I internalise the strategically evolved tear-like petals of the red flower-head that earlier today was on the coffee-shop table in front of me, that every petal may symbolise a flame of tactical advance towards a reconciled global society -reconciled with Nature and honestly reconciled with the bloody history, including the oppression of women, that the progression of civilisations throughout history has depended upon.

Let these delicate flames not tell of more bloodshed and misguided ‘revolution’ (I do not refer to the Rojava revolution as misguided). As you say, Ocalan, the seeds of the new world system are already with us, are already beginning to flower in some places. All our courage, all our peaceful civil disobedience, all our entrepreneurship, is called upon to optimise the fate of the contemporary capitalist crisis.

!Call out to 18-45’s activists! 35% discount on trial product ‘Epic Life Options’!

I invite 18-45’s activists to get in touch with me to offer your thoughts on how I could serve you with an affordable information-based product that could make future life-choices much more manageable, in such a way that your activism can be continued. This is the Epic Life Options personalised guide, a product-in-development. I have a few simple market research questions I would like to ask you. In return for your time I will give you a 35% discount on the final product. Read through this post for more details.

I propose to offer a variety of information about future career and activism opportunities all in the same personalised life-guide, based on an initial free consultation where as a prospective customer you would tell me your interests and preferences. The life-guide would also be based on different possible futures for humanity as a whole, as identified by Epic Tomorrows.

Well-being will also be a key element of the guide. Having worked in mental health and having been on the receiving end of conventional mental health services, I believe I have a valuable different approach to well-being that I can offer.

Tell me, is this something you would pay for, and if so, how much?

I would love to run through a few simple questions with you by email, phone-call or video-call, to see if my proposed product is something that might suit you, and if not, is there other information or guidance I could provide which may suit you better?

Email me on matthew.tehanu@gmail.com

-Thanks! (This invitation and offer is repeated at the end of the post)

*

It’s been about nine months since I started this blog and I’m finally at the point where I can offer some business hypotheses which I hope will be the basis of genuinely valuable and useful information products for my chosen demographic. My chosen demographic, after much brainstorming over the months, and many scrapped and refined diagrams and suchlike, is activists between the ages of 18-45 -particularly those involved in non-violent direct action (NVDA). 

*

Recently I was involved in my first NVDA (non-violent direct action) in London. We of RisingUp! were protesting the passing through British parliament of the proposals for a third Heathrow runway -which in our view is a wholly inappropriate project in light of its location and other factors. A dozen of us or so went on hunger strike to put pressure on MPs to vote against the runway, which we argue, they knew would be the morally correct decision. During meetings we had, I flagged up that People Care of the activists had fallen by the wayside a little. A more experienced activist agreed with me and said that sadly, in the heat of actions, People Care was sometimes neglected. So as I was leaving the action early, when I got home I offered to be on call for well-being check-ins for the activists, which was greatly appreciated. This is where some former counselling training came in useful. I realised that there is a real niche for well-being services for activists, to prevent burnout, in a way that supports their general progression in life. For the amazing organisation that is RisingUp! I am happy to contribute to their well-developed regenerative culture for free alongside the other volunteers, but I feel there is a deeper level of People Care -integrated with life-planning- that activists from many different organisations may be interested in as a paid-for service, if I offer it.

I want to nurture the well-being of activists and show them that activism, career and family can be combined in ways they may not have thought possible.. This isn’t ‘any old’ business idea. This comes from a place of wanting deep global system change.

I am currently testing two hypotheses. These hypotheses may need refining (or changing completely) over time: 

1) There is a need for a specific well-being service / well-being advice for 18-45 activists, to prevent burn-out, and take care of the activist during and after the stress of actions, in a way that their long-term mental health is safe-guarded. Personal well-being issues around the individual motivation of activists must also be addressed, accepting that trauma can be a large part of motivation, either in an unhealthy way or a healthy way.

2) There is a need for career / life mentoring advice specifically for 18-45 activists. This includes encouraging more entrepreneurship, which is key in breaking the hold on our society of some of the large unethical corporations. (However, I understand that not all activists are suited to the business / self-employment idea. I can provide mentoring tailored to all 18-45’s activists.) A lack of career and life-mentoring advice for activists is resulting in some people ceasing activist activities as they pursue a career or family. These people mistakenly believe that a career or family life must be opposed to the activist lifestyle. Other activists may feel constantly stretched, trying to balance activism, career, family life and personal well-being. I intend to show that once the correct options are made available, an optimum synthesis of activism, career, family and personal well-being can be achieved.

The Epic Life Options personalised guide is my experimental answer to both 1) and 2) above.

*

I invite 18-45’s activists to get in touch with me to offer your thoughts on how I could serve you with an affordable information-based product that could make future life-choices much more manageable, in such a way that your activism can be continued. This is the Epic Life Options personalised guide, a product-in-development. I have a few simple market research questions I would like to ask you. In return for your time I will give you a 35% discount on the final product. 

I propose to offer a variety of information about future career and activism opportunities all in the same personalised life-guide, based on an initial free consultation where as a prospective customer you would tell me your interests and preferences. The life-guide would also be based on different possible futures for humanity as a whole, as identified by Epic Tomorrows.

Well-being will also be a key element of the guide. Having worked in mental health and having been on the receiving end of conventional mental health services, I believe I have a valuable different approach to well-being that I can offer.

Tell me, is this something you would pay for, and if so, how much?

I would love to run through a few simple questions with you by email, phone-call or video-call, to see if my proposed product is something that might suit you, and if not, is there other information or guidance I could provide which may suit you better?

Email me on matthew.tehanu@gmail.com

-Thanks!

 

 

 

 

Hypocrisy -a defining feature of the civilised psyche, #1 (part two of two)

In the first part of this post I described the typical hypocritical mindset of the modern ‘civilised’ person, which is reflected by the impossibility of ‘ethical consumption’ in our globalised consumerist culture. We are forced to continually ‘bracket off’ the uncomfortable truth about the human suffering and environmental destruction inherent in even the most ‘ethical’ of modern lifestyles.

I then put forward six criteria for truly ethical consumption, as benchmarks to work towards. I recommended that we treat our hypocritical failure to achieve these criteria, as ‘moral persons’, with gentleness, vigilance and humour. Also, let me here inform you that this post ends on a very positive / constructive note.

Now I want to look at the underlying narratives and stories that we tell ourselves as a society, which allow the continuation of our gross hypocrisy.  These narratives and stories are often pushed aggressively by the institutions, including corporations, of the financially richest people on Earth, in order to shore up their positions. This aggressive pushing is often not done consciously -it is a manifestation of unconscious (perhaps genetically driven) patterns of domination of certain quarters of society over other certain quarters, but amplified through technology and the powerful marketing machine of global corporate capitalism.

Thus, although these aggressive narratives are bringing humanity and whole ecosystems to the brink of extinction, characterised by their promotion of deeply unethical consumption (as opposed to the six criteria I have laid out), this is not something we can blame individuals for. Nevertheless, the behaviours of some individuals must be stopped.

My perspective on how unconscious narratives (as well as conscious stories) guide human behaviour from day to day is strongly influenced by my reading of Vivien Burr’s introduction to ‘social constructionism’.

According to social constructionism, a branch of social science that also serves as a critique of the social sciences, the whole of reality is socially constructed, meaning that so-called ‘facts’ are only facts by social agreement between human beings. Obvious examples are institutions like nations and money, which are only real insofar as we believe in them and act in their image. What is harder to understand is the contention that even the ‘facts’ of physics and biology are social constructs with no objective reality.

The ‘critical realist’ branch of social constructionism contends that there are ‘brute facts’ underneath our linguistic and socially constructed understanding of reality, but of course we can never see them objectively -only through our perspective of human language.

I am not a postmodernist, in the sense that I think that clearly, there is an objective truth of ‘brute facts’. The critical realist branch of social constructionism is useful in helping us understand knowledge in a fluid and social way. Once we realise that, regardless of brute facts, the way that knowledge is gathered, understood and expressed is by social agreement, and so is highly political, then we can begin to understand how better to understand and express reality in ways which promote environmental and political justice.

‘Narratives’, in social constructionism, are wholly unconscious drivers of human behaviour -threads of meaning which tie the social constructs of reality together.

Various hypocritical narratives (or stories that become hypocritical when they are internalised by so-called moral people, which most of us think we are) in modern global culture, prevent the six criteria of ethical consumption from being realised.

One such narrative is the one that says ‘capitalism makes everyone richer’. When we look at the living conditions of half of the population of the world, and the traditional community ties, including ties of efficient resource use, that have been broken by capitalism, we can easily see that this narrative is false. The narrative becomes hypocritical when internalised by folk who see themselves as moral, who unconsciously lean on the narrative to maintain their affluent lifestyles. I am not exempt from this.

This narrative and other related narratives have become deeply embedded in our culture and so in our psyches. You could say they are a means by which hypocrisy has become an essential feature of a functioning modern psyche. How could we live with ourselves without this integral hypocrisy? Because it is integral, it causes most of us minimal stress, except in moments of crisis and breakdown (which may become increasingly common as the current version of global civilisation reaches its natural resource limits and we are confronted with the truth). These hypocritically internalised narratives are not only abstract ideological bases for the continuation of a destructive global culture. They are stories that are continually lived and re-invented from day to day, in the culture that we consume and create, and in our social interactions and conventions of speech. These capitalist and related industrial lullabies (for an industrial communism of luxury is just as bad as industrial capitalism) are embedded in even the simplest of objects and phrases that we use from day to day.

For instance, vague and seemingly benign phrases like ‘hard work always pays off’ tend to be used in contexts which encourage us to equate hard work with personal profit to be spent at the expense of other people and the environment. ‘Organic and fair trade’ cotton clothes from halfway around the world persuade us that we are moral in how we clothe ourselves, but such goods could be worse overall for maintaining our hypocritical psyches than goods compared as ‘unsustainable’.

To reiterate and rephrase, as modern individuals we internalise and constantly refine and redefine a complex system of narratives, in unconscious agreement and compromise with one another. The narratives that dominate in contemporary civilisation are the ones that are pushed most ubiquitously and aggressively by the marketing forces of capitalism and the richest people on the planet. We internalise them despite ourselves. These marketing forces don’t just work in obvious channels of advertising, but in the very categorisation and expression of human knowledge and experience. In fact, the essential underlying driving narratives of capitalism are themselves forces of marketing. Forces of marketing which are internalised by aspiring moral human beings as hypocrisy.

The complex system of narratives that we draw upon daily includes ethical narratives which take us in the direction of planetary repair, community building and even the positive evolution and transformation of global civilisation as a whole. However, these constructive narratives yet have a relatively small purchase on our psyches, compared to the prevalent destructive ones. This truth, and our knowledge of this truth, compounds our general hypocrisy. This again brings home the importance of taking our integral hypocrisy as modern beings, lightly. Taking a harsher approach could easily be the recipe for mental breakdown. While on the positive side there is a human tendency to attempt a moral synthesis of all narratives within the self (largely on an unconscious level) there is also the tendency of narratives to fragment and interfere with each other. Thus, even the most noble of narratives become polluted and co-opted by the more dominant and oppressive narratives e.g. stories of capitalism and the related patriarchy.

Conflicting narratives within individuals, groups, nations and humanity as a whole can be rooted in differences in ideology, climate, race, historical culture, national identity and so on. While most of these differences are social constructs i.e. not objective or at least not ‘final and fixed’ differences, considering the ‘brute facts’ – or let me say ‘beautiful facts’- of Nature, we can use what we know of Nature and Natural events to provide a grounding for new synthesized global narratives which are regenerative of humanity and the planet, and which actually hold true. However, it is not enough to ‘create wonderful stories of how we want the world to be in the New Age’, although I admire the efforts of philosophers and others in this area, and they do have positive stories to contribute to the synthesized whole. Much more than this, it is vital for a more sustainable human civilisation i.e the next stage of human civilisation that will emerge after the coming turmoil, that the current dominant and oppressive narratives, especially the hypocritical stories of capitalism, are subverted and integrated into new forms. For the advance of humanity, to attempt to ignore or destroy the momentum and oppressive power of capitalist narratives would be naive, and cause the unnecessary mental breakdown of individuals -something which will increasingly happen too often anyway.

A truly regenerative, wholistic and therapeutic narrative is one that is not only ‘true’ as far as is possible in a socially constructed reality, (thus reducing hypocrisy) but one that magnetises, subverts or integrates less sustainable and more oppressive narratives / narrative aspects to or with it. Such narratives potentially are simplifying beacons and purifiers within the whole over-complicated global narrative complex that we carry around with us from day to day. In social constructionist terms, the most ‘true’ stories are the most sustainable ones. I personally think that narratives must be simple and dynamic in order to become unconscious driving forces in a wide diversity of human beings.

Let me give you an example. Related to the narrative of ‘capitalism makes everyone richer’ is the narrative of ‘anyone can make it as an entrepreneur. All you have to do is work hard and believe in yourself’. Clearly this is bullshit, and creates hypocrisy, although thousands of YouTube videos would have you believe otherwise. Ability to succeed at running your own business depends very much on which country you live in, what kind of education you have had, etc etc. This is not to deny the value of individual self-belief, hard work and passion to make change (and some ecopreneurs I think, do make relatively positive change, if they are working ultimately towards supporting the six criteria of ethical consumption).

But this narrative can be subverted and rephrased to support relocalised, sustainable human culture, in a way which minimises hypocrisy. This could also be called ‘ethical marketing’. Try, ‘anyone can make it as a productive local community member. All you have to do is work hard and believe in yourself’.  This is a thousand times more true than the equivalent entrepreneurial narrative. It may seem that I am making an obvious point. Perhaps I am, but it is also a profound one. If this alternative narrative were marketed in the right way, and to the right level, as part of a strategy of narrative re-telling and re-marketing in general across society, significant cultural shifts could be achieved, and many aspiring entrepreneurs could be subverted to support community and Nature. The point is, it is not enough to perpetuate this narrative in the same old ‘alternative’ circles. (Although it is fine to do that.) For a smooth Transition / Descent to a relocalised post-corporate-capitalist culture, there is a clear need for some of us to challenge dominant oppressive narratives more thoroughly by engaging with the whole contemporary marketing system and subverting it. This is about using a very powerful tool, while we still have it, to reach as many people as possible, to lessen the potentially increasing hardship inherent in our current civilisation reaching its natural limits.

This implies accumulating capital, in as ethical a way as possible, to fund the ubiquitous telling of these new integrative stories. However, perhaps so much capital may not be needed. With the rise of social media and near zero marginal cost of online content creation and sharing across the internet, narratives such as ‘anyone can make it as a productive local community member’ can be spread as never before, and indeed this is beginning to happen. To truly challenge and integrate dominant oppressive narratives however, and win over audiences, the new narratives must mimic (and perhaps gently mock) the old narratives, and the way that the old narratives have been told, as closely as possible. It is common business knowledge -and true- that it is notoriously difficult / unwise to try to change a potential customer’s behaviour. The key to gaining customers / audience members is ‘giving them more of what they want’ or in this context ‘giving them a more sustainable version of what they want’. This cannot be done by telling people that their current consumption habits or entrepreneurial aspirations are wrong. Not without giving them clear and attractive alternatives.

I would like to bring up my concept of ‘Deep Story Telling’ here. Deep Story Telling acknowledges that the underlying narrative complex in society is perpetuated across all social interactions and in the entire physical human-made environment, including the online and virtual environments. The re-telling of narratives and the telling of new ones, to support Transition, means story-telling on the level of the conscious reconstruction of language, including the phraseology of the everyday, the reconstruction of how we associate and understand ourselves as social human beings (including online), the reconstruction of economics, and the embedding of positive sustainable futures -epic tomorrows- in every building, and every object that we use.

This is an exciting opportunity for all of us to create literary, artistic, entrepreneurial and practical forms which obviously or subtly manifest a fresh and Nature-integrated narrative landscape. One that is permeated with truth i.e. deep sustainability. One that normalises a new kind of civilised human psyche which is not dependent on hypocrisy -such a moral psyche as has never before evolved. This moral narrative landscape must be shared online as much as possible, to subvert the dominant oppressive narratives. The hypocrisy of using an internet which may itself be unsustainable, can be acknowledged and integrated.

Finally, it is crucial that we live out the new story-complex as we create it. We cannot tell stories of relocalisation without at least beginning to relocalise ourselves. The great ecological advice for our times ‘think global, act local’ might be more helpfully redefined, for some of us doing this Deep work, as ‘think global, tell stories online, live them out locally’.

If, by telling these stories some of us are able to accumulate global capital, in order to redistribute it and further propagate sustainable Deep Story Telling, whilst at least living in a relocalised way some of the time ourselves, then I suggest that this could be a viable and noble path. We may have to sacrifice ourselves to hypocrisy more than we would like, in order to enable more of humanity to live sustainably and hypocrisy-free in the future.

 

 

 

Hypocrisy -a defining feature of the civilised psyche, #1 (part one of two)

We are all a bunch of hypocrites. It defines us as civilised people, and it defines us as modern people, but bear with me -there is a positive way out.

***

There is a lack of coherency in my moral stance towards the world. There is a constant presence in my subconscious of the hypocrisy at the heart of modern civilisation, which includes me within it.

This is a hypocrisy which allows members of a society (the ones that perceive that they care) to claim a high morality whilst they conveniently ‘bracket off’ the past and current enslavement and exploitation of peoples around the world. Without the exploitation of workers around the world, modern ‘moral persons’ (myself included) would not be able to enjoy their affluent post-industrial standards of living, including their complex high morality.

Similarly, the destruction of the non-human natural environment is depended upon for the continuation of our luxurious -and morally luxurious- lifestyles.

We can claim to live ethical lifestyles by making so-called ethical consumption choices, but really, ethical consumption choices are extremely rare. Almost all consumption choices support a global economic and political system which is founded upon unlimited economic growth on a planet of finite resources, and also a system which has resulted in the richest 1% in the world owning half of the world’s wealth. Just think about that for a second. This is a problem when those richest 1% are not doing all they can (to put it mildly) to address the global crises that afflict our species.

Exceptional, truly ethical consumption, within the current global capitalist system, and considering the global crises, would have to adhere to the following criteria:

1) Products and services would have to be sourced and produced locally to their point of consumption, meaning that every element in the supply chains of that production would have to be local. Local production allows the highest transparency of process and thus highest potential energy efficiency of production. Also, the least transportation involved, the greater resource efficiency. Local production is also more resilient to global and remote events, including crop failures and environmental disasters. Finally, fair trade and the fair treatment of workers can be assured if the whole production process is within local reach. ‘Local’ is of course a subjective value, but should be taken to mean within decades of miles, rather than hundreds and thousands of miles. ‘Local’ does not necessarily respect state boundaries as state boundaries are not a criteria of sustainability (just look at the military conflicts around the world).

2) Products and services created / consumed would have to result in minimal ‘waste chains’ in production and consumption i.e. processes of waste and disposal, and such processes would have to be kept local. Truly ethical consumption implies that there is no ‘waste’ whatsoever in the product consumed, although ‘waste outputs’ may have been converted into inputs into other systems / processes, run by other agencies in the community.

3) Products and services consumed must be made using sustainably sourced materials. The definition of a ‘sustainably sourced’ material is open to debate, but common definitions include lack of ‘damage’ to the environment in the material’s extraction and processing, as criteria. This is conveniently vague. I would suggest that a sustainably sourced material is one that, in its harvesting and processing, preserves or even enhances local habitats, biodiversity and ecosystem services.

4) Truly ethical consumption pays attention to all the workers that have been involved in the creation and selling of the product or service. Beyond fair trade and fair treatment and payment of workers, if any workers commute over long distances to get to work in private fossil-fuelled vehicles, and arguably even private vehicles fuelled by a renewables-based energy grid, then the sustainability of the product is seriously open to doubt. (Unsustainable is unethical). Commutes may be mitigated by incorporating into them other functions useful to the community. Additionally, the coherence and sustainability of human culture is damaged by excessive mobility. Fragmented culture in turn can result in a further disconnection from and degradation of the environment.

5) Similarly, it is highly questionable whether products and services that rely on consumers from distant places, including via the internet, can ever be sustainable or ethical. As in 4) above, waste of fossil fuels and other energy sources, degradation of the environment, and fragmentation of human culture are all implied.

6) Finally, the nature of the product or service itself, including what it is used for, how it is used and what narratives it plays a role in / supports, is implied in ‘ethical consumption’. If the product or service encourages the consumer to disregard these six principles in any other products and services consumed, then it is unethical.

Now we can see why some form of ‘protectionism’ of local economies (although that word has negative connotations) is a desirable thing. Refer to the writings of David Fleming on this.

Perhaps you think my definition of ‘ethical consumption’ is too strict. If so, please enlighten me with your definition. I would be happy to debate this. However, the point is that most so-called ‘ethical’ products and services hardly begin to address the reasonable six criteria detailed above. Or, where one or two criteria may be addressed thoroughly, others will be relatively neglected.

But we must not dwell in guilt! We must not beat ourselves up. We are now all part of an infinitely complex global economy and civilisation. The infinite complexity is rooted in an infinite complexity of interactions with the natural environment, some less ethical / sustainable, some more ethical / sustainable. A compounding factor is that the complexity is almost unfathomable / untraceable. The only way to ensure a mostly benign impact on the planet and other people, is to live radically at odds with modern society. The most realistic way to do this would be to live in an insular community of likeminded individuals. A level of civil disobedience of ‘the law’ is also implied.

We have been heavily conditioned since childhood by the marketing forces of consumerism, to want what we don’t need. We can aim by degrees to support the truly ethical consumption criteria detailed above. This implies supporting the relocalisation of culture and economy, globally. Meanwhile, we can take our hypocrisy lightly. For instance, for the time being I prefer to view the internet as an incredible tool, which in one light it truly is, that can connect me, paradoxically, to a global movement of ‘relocalisers’ who are questioning and attempting to slowly transform the current global economy -at least theoretically which is a good start.

Hypocrisy seems to be essential to all large, centralised civilisations. It was certainly essential to Rome, where luxurious strides forward in philosophy and culture belied and depended upon the Roman slave-holding system. (For an interesting perspective on this, read Abdullah Ocalan’s ‘The Roots of Civilisation‘). We can conceive that in a future decentralised version of civilisation, hypocrisy may not be so necessary. However, once we accept that hypocrisy is ingrained in us as (modern) civilised people, there are various psychological responses available to us. We can use all our emotional and intellectual repertoires to treat ourselves and our consumerist habits (and behaviours to which we are bound by law) with, for instance, gentleness, vigilance and humour. We can then at least begin to restrain ourselves to the extent that ‘no consumption’ is the best kind of consumption, when the criteria 1) through 6) above cannot be achieved.

In the second part of this first post on hypocrisy and modernity, I will look at the underlying narratives and stories that we tell ourselves as a society, which allow the hypocrisy to continue. I will look at how we are often living out fragmented and conflicting narratives, compounding the hypocrisy that is already inherent in some of those narratives. I will draw on the insights of ‘social constructionism’, a branch of psychology which is also a critique of the field of psychology.

I will also look at how we can consciously create alternative more helpful narratives which support relocalised futures, using techniques of Deep Storytelling.

Finally, let us celebrate the fact that we are hypocrites and be joyful about it! For if we are not conscious hypocrites, we are unconscious ones -the most dangerous and destructive kind. Either that or we are consciously cynical or worse, consciously immoral. These are cowardly and defeatist positions to occupy.

Good luck.

 

 

 

 

 

 

How I Got Here: An Ecopreneur’s Story #3

Once I started to lean towards entrepreneurial thinking, I went further into the internet resources available. I really didn’t have a clue what I was looking for and so got messy and sporadic results.

Like many people before me, I was distracted by and suckered into watching videos starring entrepreneurs (mostly white and male) who promised me I could make millions of pounds if only I just knew the right tricks or made the right connections. I’m sure that the main money-making trick of many of these so-called entrepreneurs is to sell their ‘secret insider knowledge’ to suckers like me. (Well, I’m not so much of a sucker these days, and although I have paid up for other deceptive schemes, sales-driven online ‘business mentoring’ hasn’t been among them.) ‘Affiliate marketing’ has featured heavily in the videos of the high-flying desperados. I call them desperados because they seem desperate to be rich, at the expense of ethics. Ethics-focused affiliate marketing does exist, but it’s not the norm.

So what is ‘affiliate marketing’? It refers to the marketing of other companies’ products on your website, according to agreements which pay you a percentage every time sales are generated from customers linking to the companies through your website. It sounds easier than it is. In order to attract people to your site in the first place, you have to provide outstanding and / or popular and / or very exclusive / niche content. The most common way to do this is by writing a blog, or hosting a blog with others providing the content for you.

I’m not against some modest and ethical affiliate marketing being added to a blog site on the strength of the followers that the blog has attracted, if the starting point was the artistic and ethical drive of the writer / entrepreneur to share their ideas / ethical business with the world. But building a website from scratch purely with the intention of making money from affiliate marketing; in other words, building a business which is affiliate marketing-based, seems to me so dead, so cynical, so unsustainable. The exception would be a platform that strives to change consumer behaviour, to promote only the most ethical of products across the board, to be an ethical superstore of other companies’ products. This just isn’t my bag, but I’m sure someone’s doing it.

Apart from corny entrepreneurial videos, I have also watched plenty of corny motivation videos on YouTube, although some of them have featured excerpts from motivational speeches, some by very famous people, which are very inspiring. It’s more the images that have been put with the audio that are corny -plenty of musclebound men ‘pushing’ their gym workouts, weight-training and boxing practice. I went through a phase of watching these. This is one of the better ones, which has at least made some effort to portray a balance of genders and ethnicities, (but not nearly enough so). Looking back, they were a stop-gap to keep my motivation high whilst I still didn’t have a clue what I was doing or where I was going with my new-found entrepreneurial mindset. I would like to see a whole range of motivational videos by women, for women, and by people of colour, for people of colour. I am staggered that this doesn’t seem to happen already. Or if it does, the videos are way down in the search results. When I searched YouTube today for motivational videos for women, the only ones that came up were exceptions on male-dominated motivation channels. However, that said, it was great to see Evan Carmichael’s ‘Top Ten Rules For Success’ by Maya Angelou.

Unless someone gets there before me, and I hope they will, one day, with all my ethical entrepreneurial profit (if that isn’t an oxymoron), I will make sure that there are more diverse motivation videos on YouTube, to motivate people from all backgrounds and of all identities, brought to them by people like them…

***

The internet has allowed me to learn about the entrepreneurial activity of people from all over the world, from all backgrounds, although there is still a privileged white male dominance amongst entrepreneurs -certainly a white dominance. I have been staggered and warmed by the creativity of human beings in my virtual searches and have even been tempted at times by the neoliberal ideology that with a completely free market, the competition drive would solve the whole world’s environmental and social justice issues. This is bullshit, of course. Capitalism is predicated on perpetual growth on a foundation of finite resources, so deceit is at its core. Inequality of pay and inequality of labour roles are also central to the capitalist model.

So why do I want to be an entrepreneur? My starting place here is, whether we are consumers or business people, as modern human beings we are all implicated in global inequality and destruction of the environment. On a systemic level, being an ‘ethical consumer’ makes relatively little difference to the destructive nature of the capitalist model, and may even be the surest way of perpetuating the model by dissipating some of our guilt. The same can be said for ‘ethical businesses’, most of which aren’t very ethical if all the supply chains involved are taken into account. Meanwhile, global civilisation heads towards the edge of a cliff. The marketing ideology behind the destruction is the persuasion of potential customers to view consumerist ‘wants’ as ‘needs’ and inbreed in us and our children (most poisonously) a sense of entitlement to products and services which it would materially not be possible to provide to everyone on the globe.

Recently I stumbled upon the ‘ecopreneur’ concept. Ecopreneur, meaning an ethical entrepreneur who acts for social justice and the environment. In light of what I wrote above, is the concept of an ‘ecopreneur’ a con? Not totally, I think. Some ecopreneurs will at least attempt, however impossible it may seem to be, to purify their part in the web of complex interconnected supply chains that is contemporary global capitalism. I empathise and follow suit. I like the word ‘ecopreneur’. It at least signposts customers to noble aspirations. Ethical businesses and ecopreneurs may also be an important bridge to post-capitalist tomorrows. Epic tomorrows! But only if the ethics are deep, deep, deep and challenge the workings of the capitalist model itself.

I fully intend to develop products and services which are not only ‘ethical’ in the usual sense of ecopreneurs, but which aim much higher. Firstly, I intend to educate about the unsustainability of the current capitalist model, to any individuals, groups or businesses who are my customers. Secondly, my drive will be towards the relocalised cultures and economies that I believe will be essential to post- and hybrid- capitalist futures over the coming decades. In other words, I want to somehow be involved in the relocalising of supply chains and application to them of high environmental standards. Purifying and relocalising supply chains as well as customer bases, for all businesses, doesn’t just make social and environmental sense in the long-term. In the medium-term relocalisation offers resilience, buffering against the global threats of the coming decades. Thirdly, I intend to address global and local power imbalances in any services and products I develop. To use the likely global upheaval in the capitalist model this century to achieve social justice; by education and practice to help make sure that patriarchy, racism, homophobia and other prejudices have absolutely no place in relocalised post- and hybrid- capitalist futures.

Do I sound too ambitious? Unrealistic? Have you never heard the phrase, Rome didn’t crumble in a day?

To read about my audacious vision for the epic tomorrows of Earth, go here.

 

Book Review: ‘Finding Earth, Finding Soul’ by Tim Macartney

I enjoyed finishing this book the other day, which I had started a few months back then discontinued. I was inspired to synchronise my reading of the second half with an escalation in my efforts to launch my blog and further, a fledgeling business inspired by the blog (coming very soon). To add to the synchronicity, I saw my good friend Jenny, who lent me the book; I don’t see her often these days. She told me of her time at Embercombe -the house and gardens in Devon, not far from me, that were bestowed on ‘Mac’ (the book author) as a thank you to him and his company ‘Pathways’ for helping businesses work with more integrity and connection to Nature.

The essence of the synchronicity is that I am striving to launch a business in a way that is deeply respectful of, even repairing of, the environment, as well as inspiring social justice for disadvantaged groups in society. I am striving to use all the entrepreneurial savvy available to me, but in an ethical way. Similarly, Tim ‘Mac’ Macartney, with Pathways, attempted to bridge the gaps between the corporate world, and eco-spiritual integrity; authentic and ethical leadership. I personally am scathing of corporatism and wonder whether Mac was wasting his time with these big actors complicit in the global destruction of the environment. For me, the end of corporatism is necessary if we are to move on, constructively and healthily as a species. I do think there are exceptions: ‘Transition Corporations’ that would have obsolescence designed into them; special rafts to carry us from here to there, using the power of capitalism to transform or even end capitalism.

Nevertheless in ‘Finding Earth…’ with his very poetic and Nature-inspired language, and his revelation that he started his ‘invisible path of authentic leadership’ as an anti-corporate gardener in a business development centre, Mac has shown me that, underdog though I may be, I am capable of mixing in a variety of different circles, including corporate if necessary, to help make the changes that I see need to be made. My poetry and deep connection to Nature can be a help -actually must be at the core of my directed action- even in the most capitalist of contexts. But I need to find some courage!

I was also impressed in the book by the willingness of Mac and his Pathways business team to take risks on a human rather than purely financial basis. There is the incredible story of Dorota, a Polish woman in her 20’s with no business experience. Based on her heartfelt longings for purpose and her belief in Pathways, Mac took a massive risk in supporting her wish to develop ‘Pathways Poland’, which then happened (after a bit of a shaky start).

I also take as a timely warning Mac’s early idealism. He had ‘plenty of dreams, plans and ambitions’, he writes, but it came to a point where he realised he needed to act. Ideals can drive us and guide us, but if they are not grounded in what can be done in the here-and-now, then they can be counterproductive -an escape. I know this only too well, but I’m working on it.

There are a few other moments in the book which really stood out for me. Some are autobiographical incidents -including one very dramatic life-focusing event- and others are more points of wisdom and philosophy, along with the standard call to heroic action that is the feature of any environmentally aware book written in the past decade or so.

I was also pleased to read about Mac’s awareness of feminist issues, although he could have gone deeper.

Essentially, Mac seems to agree with the basic tenets of The Evidence section of Epic Tomorrows; he says that we are in ‘crisis’ as a species due to our degrading of our planet home, and quotes politicians who agree. He includes climate change and biodiversity loss in his assessment. But this was back in 2007. Things have gotten worse since then.

 

Aloneness

Alone -All One.

Walking down by the river Taw -All One.

Ready to launch myself into Bristol from my sweet village home in Devon -All One.

Ready to launch myself into relationship, from a secure being-with-myself.

Trepidatious (madeup word) but keen to get down to entrepreneurial business.

That means leading with my ideas, because who else could lead from what is in my head?

It means being alone and being happy to be alone. All one and then the harmony will surely grow from this solid ground.

In the space between the Christian death and rebirth, there is a Buddhist void of no-self. I felt it during a few moments of samadhi, sat on the cushion this morning. A sweet aloneness that shed everything from it; all cares, all worries, all loneliness even.

 

How I Got Here: An Ecopreneur’s Story #2

So there I was, sitting in an unlawful wooden building which I co-built, in the middle of a field in mid-Devon, finding it the perfect inspiration to hatch my plans for the liberation of global society.

At Silent Haven, when it came to managing the land and self-sufficiency, it sometimes seemed I disagreed with my (now ex) partner, Jules, on almost everything. I suppose this feeling supported the visionary aspect of my mind which would constantly interrupt my working day with strategies and projects for my entrepreneurial future, that it urged me to run to the cabin to write down to work on later in the day, or when I got a chance. Jules and I are now the best of friends, but I don’t blame her for being exasperated with my mindset at the time. I wasn’t totally focused on the land.

However, living in the midst of Nature, on the edge of the law, gave my envisioning some groundedness, bite and congruence; what better place from where to imagine an entirely new ecology-based civilisation, with new criteria for human well-being, and new laws?

It’s a few years later and now I can look back at my time at Silent Haven -the development is now fully ‘allowed’ by the authorities- and appreciate how lucky I was to have that quiet and semi-wild place to contemplate my power and position in the world. My head was messy, including the stress caused by an oppressive planning law system. I was in and out of the so-called mental health services. Painful mindstates that I had kept in check for years, since my arbitrary recovery from that first initial breakdown at university, came back with a vengeance.

In the early years at Silent Haven Jules and I were blessed to meet, through a Buddhist group, some very kind no-souls who regularly gave us support and the practical use of their modern homes, including their computers. I began to see what an amazing tool the internet could be for inspiring visions of the future that were global in scope, as well as connecting with likeminded visionaries. Most of the ideas I had for ‘changing the world’ were wildly unrealistic. Nevertheless, Silent Haven and its support network became the eco-incubator of ideas which I have now taken in a more realistic, ecopreneurial direction.

Since my early twenties I had been acquainted with meditation and other aspects of a grounded, practical spirituality that addressed my mental health needs. During the Silent Haven years I discovered Richard Covey’s ‘The 7 Habits of Highly Effective People’ and a book called ‘Synchronicity: The Inner Path of Leadership’  by Joseph Jaworski, which both mixed spirituality with business advice. I realised that the world of business was not universally the world of ruthless backstabbers that I had been told it was. It was an ignorant mindset and bunch of people that had given me that impression.

Yes, capitalism depends on gross inequalities at its very core, and requires continual economic growth at the expense of finite natural resources. Yes, I work to help end capitalism as it stands (lurches) now. However, there are good people and there are geniuses working within business. We need their skills and perspectives to get out of the mess we’re in as a global civilisation, whether we like it or not. This is my opinion but feel free to question me on it.

It was during the Silent Haven years that I realised that the ‘hippie mindset’ I had been largely influenced by up until then, was damaging to the causes that ‘hippies’ claimed to support. (I know I am making huge generalisations, but there is truth to what I say; please bear with me). Firstly, I identified that the so-called The Law of Attraction and other pseudo-spiritual theories are used as an excuse not to put in the necessary hard emotional, intellectual and physical work needed to evolve our human civilisation to the next level. Don’t get me wrong -I understand how the Law of Attraction works. It works, but only so far, and only in context.

In a similar way, I was angered with myself and others for harping on about ‘the good and simple life’ of back to Nature living. Once I was living in such a way myself, it turned out to be a very complex matter, and hard work. I became especially irritated by folk who gave Permaculture a bad name by taking the ‘working with Nature’ and ‘designing systems to maintain themselves’ aspects of Permaculture to the extreme end that they thought they could create edible paradises by sitting on their backsides and dreaming about them (the Law of Attraction, apparently). Some people seem to think that no-dig growing is the same as no-growing-at-all. I can say these things with a wry smile, as I was guilty of these mindsets myself.

I don’t forget what a pleasure it was to teach the basics of land-based living to the volunteers that came to Silent Haven. I know that it woke at least a few people up to possibilities of realistic land-based career paths (even if I couldn’t follow them myself). I also remember with fondness discussions I engaged in about the next stage of civilisation that humanity is destined for. To dream and envision is very important; to have the space to do that. But at some point we have to start digging (or the work of no-digging); we have to get wise to the times that we live in and use all the tools available to us, whether spades or computer keyboards, to negotiate the next transformation of human civilisation.