“Energy Revolution? More like a Crawl” – Dr. Vaclav Smil

18 09 2017

Dr. Vaclav Smil was the speaker at a TISED and Fondation 3E event in September 2015 called “Energy Revolution? More like a Crawl”. He explored the current state of global and major national energy dependencies and appraised the likely speed of their transformation. In his words, “The desirable development of new renewables should not be guided by wishful preferences and arbitrary targets. Using more energy, albeit more efficiently and with lower specific environmental effects, is unlikely to change our fortunes — yet no serious consideration has been given to how to use less, much less.”

Dick Smith on growth; emphatically yes…and no

16 08 2017


Ted Trainer

Another article by my friend Ted Trainer, originally published at on line opinion……

The problems of population and economic growth have finally come onto the public agenda, and Dick Smith deserves much of the credit…but he doesn’t realise what’s on the other end of the trail he’s tugging.

For fifty years a small number of people have been saying that pursuing population and economic growth on a finite planet is a very silly thing to do. Until recently almost no one has taken any notice. However in the last few years there has emerged a substantial “de-growth” movement, especially in Europe. Dick Smith has been remarkably successful in drawing public attention to the issue in Australia. He has done more for the cause in about three years than the rest of us have managed to achieve in decades. (I published a book on the subject in 1985, which was rejected by 60 publishers…and no one took any notice of it anyway.) Dick’s book (2011) provides an excellent summary of the many powerful reasons why growth is absurd, indeed suicidal.

Image result for dick smith

Dick Smith

The problem with the growth-maniacs, a category which includes just about all respectable economists, is that they do not realise how grossly unsustainable present society is, let alone what the situation will be as we continue to pursue growth. Probably the best single point to put to them is to do with our ecological “footprint”. The World Wildlife Fund puts out a measure of the amount of productive land it takes to provide for each person. For the average Australian it takes 8 ha of to supply our food, water, settlement area and energy. If the 10 billion people we are likely to have on earth soon were each to live like us we’d need 80 billion ha of productive land…but there are only about 8 billion ha of land available on the planet. We Australians are ten times over a level of resource use that could be extended to all people. It’s much the same multiple for most other resources, such as minerals, nitrogen emissions and fish. And yet our top priority is to increase our levels of consumption, production, sales and GDP as fast as possible, with no limit in mind!

The World Wildlife Fund also puts the situation another way. We are now using resources at 1.4 times the rate the planet could provide sustainably. We do this by for example, consuming more timber than grows each year, thereby depleting the stocks. Now if 10 billion people rose to the “living standards” we Australians would have in 2050 given the 3% p.a. economic growth we expect, then every year the amount of producing and consuming going on in the world would be 20 times as great as it is now.

Over-production and over-consumption is the main factor generating all the alarming global problems we face is. Why is there an environmental problem? Because we are taking far more resources from nature, especially habitats, than is sustainable. Why do about 3+ billion people in the Third World wallow in poverty? Primarily because the global economy is a market system and in a market resources go to those who can pay most for them, i.e., the rich. That’s why we in rich countries get almost all the oil, the surpluses produced from Third World soils, the fish caught off their coasts, etc. It’s why “development” in the Third World is mostly only development of what will maximise corporate profit, meaning development of industries to export to us. Why is there so much violent conflict in the world? Primarily because everyone is out to grab as many of the scarce resources as they can. And why is the quality of life in the richest countries falling now, and social cohesion deteriorating? Primarily because increasing material wealth and business turnover has been made the top priority, and this contradicts and drives out social bonding.

Dick has done a great job in presenting this general “limits to growth” analysis of our situation clearly and forcefully, and in getting it onto the public agenda. But I want to now argue that he makes two fundamental mistakes.

The first is his assumption that this society can be reformed; that we can retain it while we remedy the growth fault it has. The central argument in my The Transition to a Sustainable and Just World (2010a) is that consumer-capitalist society cannot be fixed. Many of its elements are very valuable and should be retained, but its most crucial, defining fundamental institutions are so flawed that they have to be scrapped and replaced. Growth is only one of these but a glance at it reveals that this problem cannot be solved without entirely remaking most of the rest of society. Growth is not like a faulty air conditioning unit on a house, which can be replaced or removed while the house goes on functioning more or less as before. It is so integrated into so many structures that if it is dumped those structures will have to be scrapped and replaced.

The most obvious implication of this kind is that in a zero growth economy there can be no interest payments at all. Interest is by nature about growth, getting more wealth back than you lent, and this is not possible unless lending and output and earnings constantly increase. There goes almost the entire financial industry I’m afraid (which recently accounted for over 40% of all profits made.) Banks therefore could only be places which hold savings for safety and which lend money to invest in maintenance of a stable amount of capital stock (and readjustments within it.) There also goes the present way of providing for superannuation and payment for aged care; these can’t be based on investing to make money.

The entire energising mechanism of society would have to be replaced. The present economy is driven by the quest to get richer. This motive is what gets options searched for, risks taken, construction and development underway, etc. The most obvious alternative is for these actions to be come from a collective working out of what society needs, and organising to produce and develop those things cooperatively, but this would involve an utterly different world view and driving mechanism.

The problem of inequality would become acute and would not only demand attention, it would have to be dealt with in an entirely different way. It could no longer be defused by the assumption that “a rising tide will lift all boats”. In the present economy growth helps to legitimise inequality; extreme inequality is not a source of significant discontent because it can be said that economic growth is raising everyone’s “living standards”.

How would we handle unemployment in a zero-growth economy? At present its tendency to increase all the time is offset by the increase in consumption and therefore production. Given that we could produce all we need for idyllic lifestyles with a fraction of the present amount of work done, any move in this direction in the present economy would soon result in most workers becoming unemployed. There would be no way of dealing with this without scrapping the labour market and then rationally and deliberately planning the distribution of the (small amount of) work that needed doing.

Most difficult of all are the cultural implications, usually completely overlooked. If the economy cannot grow then all concern to gain must be abandoned. People would have to be content to work for stable incomes and abandon all interest in getting richer over time. If any scope remains for some to try to get more and more of the stable stock of wealth, then some will succeed and take more than their fair share of it and others will therefore get less…and soon it will end in chaos, or feudalism as the fittest take control. Sorry, but the 500 year misadventure Western culture has had with the quest for limitless individual and national wealth is over. If we have the sense we will realise greed is incompatible with a sustainable and just society. If, as is more likely we won’t, then scarcity will settle things for us. The few super privileged people, including Australians, will no longer be able to get the quantities of resources we are accustomed to, firstly because the resources are dwindling now, and secondly because we are being increasingly outmanoeuvred by the energetic and very hungry Chinese, Indians, Brazilians…

And, a minor point, you will also have to abandon the market system. It is logically incompatible with growth. You go into a market not to exchange things of equal value but to make money, to get the highest price you can, to trade in a way that will make you richer over time. There are “markets” where people don’t try to do this but just exchange the necessities without seeking to increase their wealth over time e.g., in tribal and peasant societies. However these are “subsistence” economies and they do not operate according to market forces. The economies of a zero-growth society would have to be like this. Again, if it remains possible for a few to trade their way to wealth they will end up with most of the pie. This seems to clearly mean that if we are to have a zero-growth economy then we have to work out how to make a satisfactory form of “socialism” work, so that at least the basic decisions about production, distribution and development can be made by society and not left to be determined by what maximises the wealth of individuals and the profits of private corporations competing in the market. Richard Smith (2010) points this out effectively, but some steady-staters, including Herman Daly and Tim Jackson (2009) seem to have difficulty accepting it.

Thus growth is not an isolated element that can be dealt with without remaking most of the rest of society. It is not that this society has a growth economy; it is that this is a growth society.

So in my view Dick has vastly underestimated the magnitude of the changes involved, and gives the impression that consumer-capitalist society can be adjusted, and then we can all go on enjoying high levels of material comfort (he does say we should reduce consumption), travel etc. But the entire socio-economic system we have prohibits the slightest move in this direction; it cannot tolerate slowdown in business turnover (unemployment, bankruptcy, discontent and pressure on governments immediately accelerate), let alone stable levels, let alone reduction to maybe one-fifth of present levels.

This gets us to the second issue on which I think Dick is clearly and importantly mistaken. He believes a zero growth economy can still be a capitalist economy. This is what Tim Jackson says too, in his very valuable critique of the present economy and of the growth commitment. Dick doesn’t offer any explanation or defence for his belief; it is just stated in four sentences. “Capitalism will still be able to thrive in this new system as long as legislation ensures a level playing field. Huge new industries will be created, and vast fortunes are still there to be made by the brave and the innovative.” (p. 173.) “I have no doubt that the dynamism and flexibility of capitalism can adjust to sustainability laws. The profit imperative would be maintained and, as long as there was an equitable base, competition would thrive.” (p. 177.)

Following is a sketch of the case that a zero growth economy is totally incompatible with capitalism.

Capitalism is by definition about accumulation, making more money than was invested, in order to invest the surplus to have even more…to invest to get even richer, in a never-ending upward spiral. Obviously this would not be possible in a steady state economy. It would be possible for a few to still own most capital and factories and to live on income from these investments, but they would be more like rentiers or landlords who draw a stable income from their property. They would not be entrepreneurs constantly seeking increasingly profitable investment outlets for ever-increasing amounts of capital.

Herman Daly believes that “productivity” growth would enable capitalism to continue in an economy with stable resource inputs. This is true, but it would be a temporary effect and too limited to enable the system to remain capitalist. The growth rate which the system, and capitalist accumulation, depends on is mostly due to increased production, not productivity growth. Secondly the productivity measure used (by economists who think dollars are the only things that matter) takes into account labour and capital but ignores what is by far the most important factor, i.e., the increasing quantities of cheap energy that have been put into new productive systems. For instance over half a century the apparent productivity of a farmer has increased greatly, but his output per unit of energy used has fallen alarmingly. From here on energy is very likely to become scarce and costly. Ayres (1999) has argued that this will eliminate productivity gains soon (which have been falling in recent years anyway), and indeed is likely to entirely stop GDP growth before long.

Therefore in a steady state economy the scope for continued capitalist accumulation via productivity gains would be very small, and confined to the increases in output per unit of resource inputs that is due to sheer technical advance. There would not be room for more than a tiny class, accumulating greater wealth very gradually until energy costs eliminated even that scope. Meanwhile the majority would see this class taking more of the almost fixed output pie, and therefore would soon see that it made no sense to leave ownership and control of most of the productive machinery in the hands of a few.

But the overwhelmingly important factor disqualifying capitalism has yet to be taken into account. As has been made clear above the need is not just for zero-growth, it is for dramatic reduction in the amount of producing and consuming going on. These must be cut to probably less than one-fifth of the levels typical of a rich country today, because the planet cannot sustain anything like the present levels of producing and consuming, let alone the levels 9 billion people would generate. This means that most productive capacity in rich countries, most factories and mines, will have to be shut down.

I suspect that Dick Smith is like Tim Jackson in identifying capitalism with the private ownership of firms, and in thinking that “socialism” means public ownership. This is a mistake. The issue of ownership is not central; what matters most is the drive to accumulate, which can still be the goal in socialism of the big state variety (“state capitalism”.) In my ideal vision of the future post-capitalist economy most production would take place within (very small) privately owned firms, but there would be no concern to get richer and the economy would be regulated by society via participatory democratic processes.

So I think Dick has seriously underestimated the magnitude of the change that is required by the global predicament and of what would be involved in moving to a zero-growth economy. The core theme detailed in The Transition… is that consumer-capitalist society cannot be fixed. Dick seems to think you can retain it by just reforming the unacceptable growth bit. My first point above is that you can’t just take out that bit and leave the rest more or less intact. In addition you have to deal with the other gigantic faults in this society driving us to destruction, including allowing the market to determine most things, accepting competition rather than cooperation as the basic motive and process, accepting centralisation, globalisation and representative big-state “democracy”, and above all accepting a culture of competitive, individualistic acquisitiveness.

The Transition… argues that an inevitable, dreadful logic becomes apparent if we clearly grasp that our problems are primarily due to grossly unsustainable levels of consumption. There can be no way out other than by transition to mostly small, highly self-sufficient and cooperative local communities and communities which run their own economies to meet local needs from local resources… with no interest whatsoever in gain. They must have the sense to focus on the provision of security and a high quality of life for all via frugal, non-material lifestyles. In this “Simpler Way” vision there can still be (some small scale) international economies, centralised state governments, high-tech industries, and in fact there can be more R and D on important topics than there is now. But there will not be anything like the resources available to sustain present levels of economic activity or individual or national “wealth” measured in dollars.

I have no doubt that the quality of life in The Simpler Way (see the website, Trainer 2011) would be far higher than it is now in the worsening rat race of late consumer-capitalism. Increasing numbers are coming to grasp all this, for instance within the rapidly emerging Transition Towns movement. We see our task as trying to establish examples of the more sane way in the towns and suburbs where we live while there is time, so that when the petrol gets scarce and large numbers realise that consumer-capitalism will not provide for them, they can come across to join us.

It is great that Dick is saying a zero-growth economy is no threat to capitalism. If he had said it has to be scrapped then he would have been identified as a deluded greenie/commie/anarchist out to wreck society and his growth critique would have been much more easily ignored. What matters at this point in time is getting attention given to the growth absurdity; when the petrol gets scarce they will be a bit more willing to think about whether capitalism is a good idea. Well done Dick!

Fossil fuels in deep trouble…..

19 08 2016

Recently, a handful of Germany’s top scientists argued that “controlled implosion of fossil industries and explosive renewables development” might be able to deliver on the targets in the Paris agreement on climate change.

Even if we accept this notion at face value, and ignoring that many other factors might also be in play, the recent course of events does not offer much hope that “controlled” is the correct word to apply to the predicaments currently battering the energy sector. And while the renewable energy sector might be continuing to make progress, it is clearly not “exploding” as fast as some might wish……. Could it be, by any chance, that the ongoing collapse of the fossil fuel industries will happen at a much faster pace than the wishful explosive transition to ‘solutions’?

Let’s start with coal. The future for this bankruptcy-riddled industry dramatically worsened in July 2016. It increasingly looks as though the Chinese government’s recent retreat from coal is biting hard, and that Chinese coal peak coal production occurred in 2014. Prof Nick Stern, among others, including Chinese collaborators, argued that we are witnessing “a turning point in the climate change battle”. The latest Chinese announcement is a ban on the development of coal projects, until 2018. The staggering air pollution driving this change is proving difficult to beat… and the same is true of India.  NASA data showed toxic air choking huge areas of the Indian subcontinent, most of which the obvious result of fossil fuel combustion. In the face of all this, even Deutsche Bank has stopped financing the coal mining sector.

Investment continues to wane from fossil fuels as a result of divestment campaigns. Swedish pension fund AP4 made the biggest divestment move of any institution to date. The $35billion scheme will decarbonise its $14.7billion global equity portfolio by 2020, switching to passive investment tracking low carbon benchmarks.

Furthermore, the oil and gas industry’s hopes for a return to high oil prices have yet to occur, and as a result its already teetering state is deteriorating. A study of 365 oil and gas megaprojects by Ernst and Young shows 64% with cost overruns, and 73% behind schedule. This dismal record is combining with low oil prices to create a mortal squeeze on profitability.

US drillers have hit an all time high with junk bond defaults: $28.8 billion so far this year, according to Fitch Ratings. With $500 billion+ outstanding,  more bankruptcies can be expected. Some of these companies are even trying to buy time by paying debt interest with more debt. Desperate times require desperate actions I guess…….

Global oil breakeven costs have fallen by $19 to a current average of $51 since the oil price began falling in 2014. Trouble is, the oil price is still hovering around $40 and most of the industry’s targets are totally uneconomic.

“Oil giants find there’s nowhere to hide from doomsday market”, read a Bloomberg headline. “The industry cannot survive on current oil prices,” veteran analyst Fadel Gheit declared. The bankruptcy count so far this year stands at more than 80 companies.

So will the oil price rise, and offer some relief…? Not according to analysts. Morgan Stanley expects oil to fall to $35. (The price is around $40 as I write). The main concern is excessive production of petrol/gasoline by refineries (= less crude imported). As always, some of course disagree. Core Laboratories point to the net worldwide annual crude oil production decline rate of ~3.3%, and expect US production to continue dropping, which they hope will bring tighter supply, and rising prices.

Even if the oil price does indeed rise again, problems are not going away…… The industry faces a huge shortage of workers. 350,000 have apparently been laid off since the oil price began falling in 2014. 60% of the fracking workforce has been laid off, 70% of fracking equipment has been idled. It will be nigh impossible to turn the taps back on, as even some of the industry’s own bosses now point out. And if the price rises back above $90, the global economy will tank……

Is our future our past?

7 07 2016

At ten months, Chock the ox is already earning his keep around the farm. Photo: Steven French Family.

If there’s one thing most post peak oil commentators have given too little consideration to it’s how goods will be moved and how farms will function in our scary and fast approaching future.

Sure there’s the fraternity that talk about bicycles and walking and they’re on the right track, particularly if you’re lucky or wise enough to reside in a city or village.

However a means of energy or transport that doesn’t involve some form of technical reliance such as electric cars, high speed rail, nuclear power, wind turbines, solar panels or waver power, seems to be strangely missing from the dialogue. Certainly low-tech conveyances such as barges and sailing ships occasionally get a mention, and rightly so. But when the blindingly obvious is mentioned eyes often glaze over.


The one thing that’s almost always overlooked is using animals for transport and farm work.

Pretty much until the early 1900s it was animal power that kept civilization going. Yet today, a little over a half century since many rural people still used animal power, using animals to produce actual horsepower seems unimaginable.

Yet, a snapshot of 1900 could be a view of our future.

Back to the future

I’m lucky enough to live on the island of Tasmania, one of the seven states of Australia.

Much of Tasmania is highly fertile and we have a great climate. Although Tasmania may seem remote, our farmers have always been as keen to modernize in ways akin to our farming cousins in the US. The widespread adoption of tractors for farming happened here around the time of World War II.

But the time that I really want to focus on is the 1930s, when my parents were growing up and most farmers still relied on horses. The maternal side of my family farmed only a couple of miles away. Both families’ lifestyles and farming methods were similar and would have been typical of almost everyone who worked the land in those days. They had:

  • No electricity
  • No telephone
  • No internal combustion engine on the property

My dad’s parents did have a car but my mother’s family never drove. Nan and Grandpa never had a driver’s license even though they farmed another property a fifteen minute bike ride away.

A good living

The point is that they enjoyed a good standard of living, certainly by the standards of the 1930s but also, I suspect, by today’s standards. There was a vibrant social life centered around the little township of Whitemore, with several sporting teams and social functions usually held two or three nights a week. These people were not country yokels by any means. They were articulate and well traveled. Their farms were highly productive. And they used virtually no petroleum.

Yes, they had a little kerosene for their lanterns, and maybe grease and oil were used to lubricate moving parts on the horse-drawn equipment. But their use of petroleum was pretty much nonexistent compared with today.

There was a train-line not too far away and the children rode their bikes to the station to catch a steam-train to high school, a 45 minute trip. Nowadays the local children catch a bus for a one hour trip to their nearest high school. Much of the farm produce was delivered to the railway station by wagon where it was transported to markets.

Their water supply was pumped from the well thanks to a windmill and a hand pump.

Man and beast alone

Paddocks were plowed, worked and sown with horses. At harvest time horses pulled binders which tied the crops into sheaves. The sheaves were later forked onto horse drawn wagons and made into huge stacks not too far from the farmyard. During early winter a wood-fired traction engine (steam-engine) pulled a drum from farm to farm. A drum is a huge threshing machine which took 15 men to operate. It was belt-driven from the traction engine’s flywheel and it threshed the grain from the straw. These drums were still working around Tasmanian into the 1950s. They can still be seen in operation at some of our historic farming field days.

The point that I’m belaboring and repeating is that these farms used almost no petroleum, were highly productive, and farming families and laborers enjoyed a good standard of living.

Could we return to this style of living and farming? The answer is yes, but with some not-insurmountable difficulties.

Ramping up to face the effects of peak oil

First the number of heavy horses required would take decades to breed up. Also there are very few people around with the ability to work heavy horses. It’s a skill that I suspect not everyone has the ability to acquire. An ill trained or poorly driven horse is dangerous and it can take years to learn the skill necessary to work a horse properly.

The answer is oxen (we call them bullocks here in Australia). There’s no shortage of cattle and they are much more placid and easier to train than horses. Also their harness requirements are minimal and they are easy to feed and maintain. The only downside is that oxen are slower than the horse but hey, that’s not so bad, is it?

Up until the mid 1800s all animal power on farms was supplied pretty much by oxen, although the farmer may have had a light horse for riding or to pull a cart. In most American Western movies and TV shows horses are pulling the covered wagons that made up the wagon trains. In actuality, these covered wagons were mainly drawn by oxen. Possibly a slower but certainly a more sensible option, ox could pretty much live off the land they were passing through and didn’t suffer from many off the health issues of the horse.

Could oxen save the day? Quite possibly. Cuban President Raul Castro recently called for ox to be used as beasts of burden as a way for the economically strapped communist country to ramp up food production while conserving energy.

Ramping up food production – conserving energy – a cash strapped economy – falling oil supply? Sounds familiar? How long before a leader of the western world pleads for a solution to the same problems? Or have they already but are looking in the wrong direction?

–Steven French for Transition Voice

The Myth of Human Progress

5 06 2016

After reading this excellent article, you will know why I admire Chris Hedges so much……

Posted on Jan 13, 2013 on the Truthdig website





By Chris Hedges

chrishedgesClive Hamilton in his “Requiem for a Species: Why We Resist the Truth About Climate Change” describes a dark relief that comes from accepting that “catastrophic climate change is virtually certain.” This obliteration of “false hopes,” he says, requires an intellectual knowledge and an emotional knowledge. The first is attainable. The second, because it means that those we love, including our children, are almost certainly doomed to insecurity, misery and suffering within a few decades, if not a few years, is much harder to acquire. To emotionally accept impending disaster, to attain the gut-level understanding that the power elite will not respond rationally to the devastation of the ecosystem, is as difficult to accept as our own mortality. The most daunting existential struggle of our time is to ingest this awful truth—intellectually and emotionally—and continue to resist the forces that are destroying us.

The human species, led by white Europeans and Euro-Americans, has been on a 500-year-long planetwide rampage of conquering, plundering, looting, exploiting and polluting the Earth—as well as killing the indigenous communities that stood in the way. But the game is up. The technical and scientific forces that created a life of unparalleled luxury—as well as unrivaled military and economic power—for the industrial elites are the forces that now doom us. The mania for ceaseless economic expansion and exploitation has become a curse, a death sentence. But even as our economic and environmental systems unravel, after the hottest year in the contiguous 48 states since record keeping began 107 years ago, we lack the emotional and intellectual creativity to shut down the engine of global capitalism. We have bound ourselves to a doomsday machine that grinds forward, as the draft report of the National Climate Assessment and Development Advisory Committee illustrates.

Complex civilizations have a bad habit of destroying themselves. Anthropologists including Joseph Tainter in “The Collapse of Complex Societies,” Charles L. Redman in “Human Impact on Ancient Environments” and Ronald Wright in “A Short History of Progress” have laid out the familiar patterns that lead to systems breakdown. The difference this time is that when we go down the whole planet will go with us. There will, with this final collapse, be no new lands left to exploit, no new civilizations to conquer, no new peoples to subjugate. The long struggle between the human species and the Earth will conclude with the remnants of the human species learning a painful lesson about unrestrained greed and self-worship.

“There is a pattern in the past of civilization after civilization wearing out its welcome from nature, overexploiting its environment, overexpanding, overpopulating,” Wright said when I reached him by phone at his home in British Columbia, Canada. “They tend to collapse quite soon after they reach their period of greatest magnificence and prosperity. That pattern holds good for a lot of societies, among them the Romans, the ancient Maya and the Sumerians of what is now southern Iraq. There are many other examples, including smaller-scale societies such as Easter Island. The very things that cause societies to prosper in the short run, especially new ways to exploit the environment such as the invention of irrigation, lead to disaster in the long run because of unforeseen complications. This is what I called in ‘A Short History of Progress’ the ‘progress trap.’ We have set in motion an industrial machine of such complexity and such dependence on expansion that we do not know how to make do with less or move to a steady state in terms of our demands on nature. We have failed to control human numbers. They have tripled in my lifetime. And the problem is made much worse by the widening gap between rich and poor, the upward concentration of wealth, which ensures there can never be enough to go around. The number of people in dire poverty today—about 2 billion—is greater than the world’s entire population in the early 1900s. That’s not progress.”

“If we continue to refuse to deal with things in an orderly and rational way, we will head into some sort of major catastrophe, sooner or later,” he said. “If we are lucky it will be big enough to wake us up worldwide but not big enough to wipe us out. That is the best we can hope for. We must transcend our evolutionary history. We’re Ice Age hunters with a shave and a suit. We are not good long-term thinkers. We would much rather gorge ourselves on dead mammoths by driving a herd over a cliff than figure out how to conserve the herd so it can feed us and our children forever. That is the transition our civilization has to make. And we’re not doing that.”

Wright, who in his dystopian novel “A Scientific Romance” paints a picture of a future world devastated by human stupidity, cites “entrenched political and economic interests” and a failure of the human imagination as the two biggest impediments to radical change. And all of us who use fossil fuels, who sustain ourselves through the formal economy, he says, are at fault.

Modern capitalist societies, Wright argues in his book “What Is America?: A Short History of the New World Order,” derive from European invaders’ plundering of the indigenous cultures in the Americas from the 16th to the 19th centuries, coupled with the use of African slaves as a workforce to replace the natives. The numbers of those natives fell by more than 90 percent because of smallpox and other plagues they hadn’t had before. The Spaniards did not conquer any of the major societies until smallpox had crippled them; in fact the Aztecs beat them the first time around. If Europe had not been able to seize the gold of the Aztec and Inca civilizations, if it had not been able to occupy the land and adopt highly productive New World crops for use on European farms, the growth of industrial society in Europe would have been much slower. Karl Marx and Adam Smith both pointed to the influx of wealth from the Americas as having made possible the Industrial Revolution and the start of modern capitalism. It was the rape of the Americas, Wright points out, that triggered the orgy of European expansion. The Industrial Revolution also equipped the Europeans with technologically advanced weapons systems, making further subjugation, plundering and expansion possible.

“The experience of a relatively easy 500 years of expansion and colonization, the constant taking over of new lands, led to the modern capitalist myth that you can expand forever,” Wright said. “It is an absurd myth. We live on this planet. We can’t leave it and go somewhere else. We have to bring our economies and demands on nature within natural limits, but we have had a 500-year run where Europeans, Euro-Americans and other colonists have overrun the world and taken it over. This 500-year run made it not only seem easy but normal. We believe things will always get bigger and better. We have to understand that this long period of expansion and prosperity was an anomaly. It has rarely happened in history and will never happen again. We have to readjust our entire civilization to live in a finite world. But we are not doing it, because we are carrying far too much baggage, too many mythical versions of deliberately distorted history and a deeply ingrained feeling that what being modern is all about is having more. This is what anthropologists call an ideological pathology, a self-destructive belief that causes societies to crash and burn. These societies go on doing things that are really stupid because they can’t change their way of thinking. And that is where we are.”

And as the collapse becomes palpable, if human history is any guide, we like past societies in distress will retreat into what anthropologists call “crisis cults.” The powerlessness we will feel in the face of ecological and economic chaos will unleash further collective delusions, such as fundamentalist belief in a god or gods who will come back to earth and save us.

“Societies in collapse often fall prey to the belief that if certain rituals are performed all the bad stuff will go away,” Wright said. “There are many examples of that throughout history. In the past these crisis cults took hold among people who had been colonized, attacked and slaughtered by outsiders, who had lost control of their lives. They see in these rituals the ability to bring back the past world, which they look at as a kind of paradise. They seek to return to the way things were. Crisis cults spread rapidly among Native American societies in the 19th century, when the buffalo and the Indians were being slaughtered by repeating rifles and finally machine guns. People came to believe, as happened in the Ghost Dance, that if they did the right things the modern world that was intolerable—the barbed wire, the railways, the white man, the machine gun—would disappear.”

“We all have the same, basic psychological hard wiring,” Wright said. “It makes us quite bad at long-range planning and leads us to cling to irrational delusions when faced with a serious threat. Look at the extreme right’s belief that if government got out of the way, the lost paradise of the 1950s would return. Look at the way we are letting oil and gas exploration rip when we know that expanding the carbon economy is suicidal for our children and grandchildren. The results can already be felt. When it gets to the point where large parts of the Earth experience crop failure at the same time then we will have mass starvation and a breakdown in order. That is what lies ahead if we do not deal with climate change.”

“If we fail in this great experiment, this experiment of apes becoming intelligent enough to take charge of their own destiny, nature will shrug and say it was fun for a while to let the apes run the laboratory, but in the end it was a bad idea,” Wright said.


Saving the Planet is More Than Just Switching to Renewables

3 05 2016

I’m too busy sawmilling, wiring up power stations, and crushing apples right now to write much on DTM, though if the current ‘drought breaking’ rain continues, I will have an opportunity to write another update…. in the meantime, enjoy this article, a true breath of fresh air, even if it makes mo mention of Limits to Growth….

Photo credit: Bush Philosopher – Dave Clarke via Foter.com / CC BY-NC-ND. Article cross-posted from Local Futures. Written by Steven Gorelick.

Among climate change activists, solutions usually center on a transition to renewable energy. There may be differences over whether this would be best accomplished by a carbon tax, bigger subsidies for wind and solar power, divestment from fossil fuel companies, massive demonstrations, legislative fiat, or some other strategy, but the goal is generally the same: Replace dirty fossil fuels with clean renewable energy. Such a transition is often given a significance that goes well beyond its immediate impact on greenhouse gas emissions: It would somehow make our exploitative relationship to nature more environmentally sound, our relationship to each other more socially equitable. In part, this is because the fossil fuel corporations — symbolized by the remorseless Koch brothers — will be a relic of the past, replaced by “green” corporations and entrepreneurs that display none of their predecessors’ ruthlessness and greed.

Maybe, but I have my doubts. Here in Vermont, for example, a renewable energy conference last year was titled, “Creating Prosperity and Opportunity Confronting Climate Change.” The event attracted venture capitalists, asset management companies, lawyers that represent renewable energy developers, and even a “brandthropologist” offering advice on “How to Evolve Brand Vermont” in light of the climate crisis. The keynote speaker was Jigar Shah, author of Creating Climate Wealth, who pumped up the assembled crowd by telling them that switching to renewables “represents the largest wealth creation opportunity of our generation.” He added that government has a role in making that opportunity real: “Policies that incentivize resource efficiency can mean scalable profits for businesses.”[1] If Shah is correct, the profit motive ­— in less polite company it might be called “greed” — will still be around in a renewable energy future.

But at least the renewable energy corporations will be far more socially responsible than their fossil fuel predecessors. Not if you ask the Zapotec communities in Mexico’s Oaxaca state, who will tell you that a renewable energy corporation can be just as ruthless as a fossil fuel one. Oaxaca is already home to 21 wind projects and 1,600 massive turbines, with more planned. While the indigenous population must live with the wind turbines on their communal lands, the electricity goes to distant urban areas and industries. Local people say they have been intimidated and deceived by the wind corporations: According to one indigenous leader, “They threaten us, they insult us, they spy on us, they block our roads. We don’t want any more wind turbines.” People have filed grievances with the government (which has actively promoted the wind projects) and have physically blocked access to development sites.[2]

It seems that a transition to renewable energy might not be as transformative as some people hope. Or, to put it more bluntly, renewable energy changes nothing about corporate capitalism.

Which brings me to the new film, This Changes Everything, based on Naomi Klein’s best-selling book and directed by her husband, Avi Lewis. I saw the film recently at a screening hosted by local climate activists and renewable energy developers, and was at first hopeful that the film would go even further than the book in, as Klein puts it, “connecting the dots between the carbon in the air and the economic system that put it there.”

But by film’s end, one is left with the impression that a transition from fossil fuels to renewables is pretty much all that’s needed — not only to address climate change, but to transform the economy and solve all the other problems we face. As the camera tracks skyward to reveal banks of solar panels in China or soars above 450-foot tall wind turbines in Germany, the message seems to be that fully committing to these technologies will change everything. This is surprising, since Klein’s book flatly contradicts this way of thinking:

“Over the past decade,” she wrote, “many boosters of green capitalism have tried to gloss over the clashes between market logic and ecological limits by touting the wonders of green tech…. They paint a picture of a world that can function pretty much as it does now, but in which our power will come from renewable energy and all of our various gadgets and vehicles will become so much more energy-efficient that we can consume away without worrying about the impact.”

Instead, she says, we need to “consume less, right away. [But] Policies based on encouraging people to consume less are far more difficult for our current political class to embrace than policies that are about encouraging people to consume green. Consuming green just means substituting one power source for another, or one model of consumer goods for a more efficient one. The reason we have placed all of our eggs in the green tech and green efficiency basket is precisely because these changes are safely within market logic.”[3]

Overall, Klein’s book is far better at “connecting the dots” than the film. The book explains how free trade treaties have led to a huge spike in emissions, and Klein argues that these agreements need to be renegotiated in ways that will curb both emissions and corporate power. Among other things, she says, “long-haul transport will need to be rationed, reserved for those cases where goods cannot be produced locally.” She explicitly calls for “sensible relocalization” of the economy, as well as reduced consumption and “managed degrowth” in the rich countries of the North — notions likely to curdle the blood of capitalists everywhere. She endorses government incentives for local and seasonal food, as well as land management policies that discourage sprawl and encourage low-energy, local forms of agriculture.

I don’t buy everything about Klein’s arguments: They rest heavily on unquestioned assumptions about the course of development in the global South, and focus too much on scaling up government and not enough on scaling down business. The “everything” that will change sometimes seems limited to the ideological pendulum: After decades of pointing toward the neoliberal, free-market right, she believes it must swing back to the left because climate change demands a huge expansion of government planning and support.

Nonetheless, many of the specific steps outlined in the book do have the potential to shift our economic system in important ways. Those steps, however, are given no space at all in the film. The focus is almost entirely on transitioning to renewables, which turns the film into what is essentially an informercial for industrial wind and solar.

The film starts well, debunking the notion that climate change is a product of human nature – of our innate greed and short-sightedness. Instead, Klein says, the problem lies in a “story” we’ve told ourselves for the past 400 years: that Nature is ours to tame, conquer, and extract riches from. In that way, Klein says, “Mother Nature became the mother lode.”

After a gut-wrenching segment on the environmental disaster known as the Alberta tar sands, the film centers on examples of “Blockadia” — a term coined by activists to describe local direct action against extractive industries. There is the Cree community in Alberta fighting the expansion of tar sands development; villagers in India blocking construction of a coal-fired power plant that would eliminate traditional fishing livelihoods; a community on Greece’s Halkidiki Peninsula battling their government and the police to stop an open pit gold mine that would destroy a cherished mountain; and a small-scale goat farmer in Montana joining hands with the local Cheyenne community to oppose a bevy of fossil fuel projects, including a tar sands pipeline, a shale oil project, and a new coal mine.

Klein implies that climate change underlies and connects these geographically diverse protests. But that’s partly an artifact of the examples Klein chose, and partly a misreading of the protestors’ motives: What has really driven these communities to resist is not climate change, but a deeply felt desire to maintain their traditional way of life and to protect land that is sacred to them. A woman in Halkidiki expresses it this way: “We are one with this mountain; we won’t survive without it.” At its heart, the threat that all of these communities face doesn’t stem from fossil fuels, but from a voracious economic system that will sacrifice them and the land they cherish for the sake of profit and growth.

The choice of Halkidiki as an example actually undermines Klein’s construct, since the proposed mine has nothing directly to do with fossil fuels. It does, however, have everything to do with a global economy that runs on growth, corporate profit, and — as Greece knows only too well — debt. So it is with all the other examples in the film.

Klein’s narrative would have been derailed if she profiled the indigenous Zapotec communities of Oaxaca as a Blockadia example: They fit the bill in every respect other than the fact that it’s renewable energy corporations, not fossil fuel corporations, they are trying to block. Similarly, Klein’s argument would have suffered if she visited villagers in India who are threatened not by a coal-fired power plant, but by one of India’s regulation-free corporate enclaves known as “special economic zones”. These, too, have sparked protests and police violence against villagers: In Nandigram in West Bengal, 14 villagers were killed trying to keep their way of life from being eliminated, their lands turned into another outpost of an expanding global economy.[4]

And while the tar sands region is undeniably an ecological disaster, it bears many similarities to the huge toxic lake on what was once pastureland in Baotou, on the edge of China’s Gobi Desert. The area is the source of nearly two-thirds of the world’s rare earth metals – used in almost every high-tech gadget (as well as in the magnets needed for electric cars and industrial wind turbines). The mine tailings and effluent from the many factories processing these metals have created an environmental disaster of truly monumental proportions: The BBC describes it as “the worst place on earth”.[5] A significant shrinking of global consumer demand would help reduce Baotou’s toxic lake, but it’s hard to see how a shift to renewable energy would.

Too often, climate change has been used as a Trojan horse to enable corporate interests to despoil local environments or override the concerns of local communities. Klein acknowledges this in her book: By viewing climate change only on a global scale, she writes, we end up ignoring “people with attachments to particular pieces of land with very different ideas about what constitutes a ‘solution,’ This chronic forgetfulness is the thread that unites so many fateful policy errors of recent years… [including] when policymakers ram through industrial-scale wind farms and sprawling… solar arrays without local participation or consent.”[6] But this warning is conspicuously absent from the film.

Klein’s premise is that climate change is the one issue that can unite people globally for economic change, but there’s a more strategic way to look at it. What we face is not only a climate crisis but literally hundreds of potentially devastating crises: there’s the widening gap between rich and poor, islands of plastic in the oceans, depleted topsoil and groundwater, a rise in fundamentalism and terror, growing piles of toxic and nuclear waste, the gutting of local communities and economies, the erosion of democracy, the epidemic of depression, and many more. Few of these can be easily linked to climate change, but all of them can be traced back to the global economy.

This point is made by Helena Norberg-Hodge, founder of Local Futures, who explains how a scaling down of the corporate-led global economy and a strengthening of diverse, localized economies would simultaneously address all of the most serious problems we face – including climate change.[7] For this reason, what Norberg-Hodge calls “big picture activism” has the potential to unite climate change activists, small farmers, peace advocates, environmentalists, social justice groups, labor unions, indigenous rights activists, main street business owners, and many more under a single banner. If all these groups connect the dots to see the corporate-led economy as a root cause of the problems they face, it could give rise to a global movement powerful enough to halt the corporate juggernaut.

And that really could change everything.


[1] Shaheen, Troy, “Climate change may have economic potential for Vermont” VTDigger.org, Feb. 20, 2015.

[2] “Defining and Addressing Community Opposition to Wind Development in Oaxaca” Equitable Origin, updated January 2106.

[3] Klein, Naomi, This Changes Everything: Capitalism vs. The Climate (Simon and Shuster, 2014), page 90.

[4] “Nandigram Violence a ‘State-Sponsored Massacre’” Countercurrents.org, August 9, 2007.

[5] Maughan, Tim, “The dystopian lake filled by the world’s tech lust” BBC Future, April 2, 2015.

[6] Klein, op. cit., page 287.

[7] Norberg-Hodge, Helena, Localisation: Essential Steps to an Economics of Happiness, Local Futures, 2015.

Mutiny Of The Soul

21 04 2015


Charles Eisenstein

This is reposted from Charles Eisenstein’s Blog.  I think most readers of this blog will relate to many things he says here, I’ve become a great fan of Charles who to me looks too young to be this wise….  Enjoy.

Depression, anxiety, and fatigue are an essential part of a process of metamorphosis that is unfolding on the planet today, and highly significant for the light they shed on the transition from an old world to a new.

When a growing fatigue or depression becomes serious, and we get a diagnosis of Epstein-Barr or Chronic Fatigue Syndrome or hypothyroid or low serotonin, we typically feel relief and alarm. Alarm: something is wrong with me. Relief: at least I know I’m not imagining things; now that I have a diagnosis, I can be cured, and life can go back to normal. But of course, a cure for these conditions is elusive.

The notion of a cure starts with the question, “What has gone wrong?” But there is another, radically different way of seeing fatigue and depression that starts by asking, “What is the body, in its perfect wisdom, responding to?” When would it be the wisest choice for someone to be unable to summon the energy to fully participate in life?

The answer is staring us in the face. When our soul-body is saying No to life, through fatigue or depression, the first thing to ask is, “Is life as I am living it the right life for me right now?” When the soul-body is saying No to participation in the world, the first thing to ask is, “Does the world as it is presented me merit my full participation?”

What if there is something so fundamentally wrong with the world, the lives, and the way of being offered us, that withdrawal is the only sane response? Withdrawal, followed by a re-entry into a world, a life, and a way of being wholly different from the one left behind?

The unspoken goal of modern life seems to be to live as long and as comfortably as possible, to minimize risk and to maximize security. We see this priority in the educational system, which tries to train us to be “competitive” so that we can “make a living”. We see it in the medical system, where the goal of prolonging life trumps any consideration of whether, sometimes, the time has come to die. We see it in our economic system, which assumes that all people are motivated by “rational self-interest”, defined in terms of money, associated with security and survival. (And have you ever thought about the phrase “the cost of living”?) We are supposed to be practical, not idealistic; we are supposed to put work before play. Ask someone why she stays in a job she hates, and as often as not the answer is, “For the health insurance.” In other words, we stay in jobs that leave us feeling dead in order to gain the assurance of staying alive. When we choose health insurance over passion, we are choosing survival over life.

On a deep level, which I call the soul level, we want none of that. We recognize that we are here on earth to enact a sacred purpose, and that most of the jobs on offer are beneath our dignity as human beings. But we might be too afraid to leave our jobs, our planned-out lives, our health insurance, or whatever other security and comfort we have received in exchange for our divine gifts. Deep down, we recognize this security and comfort as slaves’ wages, and we yearn to be free.

So, the soul rebels. Afraid to make the conscious choice to step away from a slave’s life, we make the choice unconsciously instead. We can no longer muster the energy to go through the motions. We enact this withdrawal from life through a variety of means. We might summon the Epstein-Barr virus into our bodies, or mononucleosis, or some other vector of chronic fatigue. We might shut down our thyroid or adrenal glands. We might shut down our production of serotonin in the brain. Other people take a different route, incinerating the excess life energy in the fires of addiction. Either way, we are in some way refusing to participate. We are shying away from ignoble complicity in a world gone wrong. We are refusing to contribute our divine gifts to the aggrandizement of that world.

That is why the conventional approach of fixing the problem so that we can return to normal life will not work. It might work temporarily, but the body will find other ways to resist. Raise serotonin levels with SSRIs, and the brain will prune some receptor sites, thinking in its wisdom, “Hey, I’m not supposed to feel good about the life I am living right now.” In the end, there is always suicide, a common endpoint of the pharmaceutical regimes that seek to make us happy with something inimical to our very purpose and being. You can only force yourself to abide in wrongness so long. When the soul’s rebellion is suppressed too long, it can explode outward in bloody revolution. Significantly, all of the school shootings in the last decade have involved people on anti-depression medication. All of them! For a jaw-dropping glimpse of the results of the pharmaceutical regime of control, scroll down this compilation of suicide/homicide cases involving SSRIs. I am not using “jaw-dropping” as a figure of speech. My jaw literally dropped open.

Back in the 1970s, dissidents in the Soviet Union were often hospitalized in mental institutions and given drugs similar to the ones used to treat depression today. The reasoning was that you had to be insane to be unhappy in the Socialist Workers’ Utopia. When the people treating depression receive status and prestige from the very system that their patients are unhappy with, they are unlikely to affirm the basic validity of the patient’s withdrawal from life. “The system has to be sound — after all, it validates my professional status — therefore the problem must be with you.”

Unfortunately, “holistic” approaches are no different, as long as they deny the wisdom of the body’s rebellion. When they do seem to work, usually that is because they coincide with some other shift. When someone goes out and gets help, or makes a radical switch of modalities, it works as a ritual communication to the unconscious mind of a genuine life change. Rituals have the power to make conscious decisions real to the unconscious. They can be part of taking back one’s power.

I have met countless people of great compassion and sensitivity, people who would describe themselves as “conscious” or “spiritual”, who have battled with CFS, depression, thyroid deficiency, and so on. These are people who have come to a transition point in their lives where they become physically incapable of living the old life in the old world. That is because, in fact, the world presented to us as normal and acceptable is anything but. It is a monstrosity. Ours is a planet in pain. If you need me to convince you of that, if you are unaware of the destruction of forests, oceans, wetlands, cultures, soil, health, beauty, dignity, and spirit that underlies the System we live in, then I have nothing to say to you. I only am speaking to you if you do believe that there is something deeply wrong with the way we are living on this planet.

A related syndrome comprises various “attention deficit” and anxiety “disorders” (forgive me, I cannot write down these words without the ironic quotation marks) which reflect an unconscious knowledge that something is wrong around here. Anxiety, like all emotions, has a proper function. Suppose you left a pot on the stove and you know you forgot something, you just can’t remember what. You cannot rest at ease. Something is bothering you, something is wrong. Subliminally you smell smoke. You obsess: did I leave the water running? Did I forget to pay the mortgage? The anxiety keeps you awake and alert; it doesn’t let you rest; it keeps your mind churning, worrying. This is good. This is what saves your life. Eventually you realize — the house is on fire! — and anxiety turns into panic, and action.

So if you suffer from anxiety, maybe you don’t have a “disorder” at all — maybe the house is on fire. Anxiety is simply the emotion corresponding to “Something is dangerously wrong and I don’t know what it is.” That is only a disorder if there is in fact nothing dangerously wrong. “Nothing is wrong, just you” is the message that any therapy gives when it tries to fix you. I disagree with that message. The problem is not with you. You have very good reason to be anxious. Anxiety keeps part of your attention away from your tasks of polishing the silverware as the house burns down, of playing the violin as the Titanic sinks. Unfortunately, the wrongness you are tapping into might be beyond the cognizance of the psychiatrists who treat you, who then conclude that the problem must be your brain.

Similarly, Attention Deficit Disorder, ADHD, and my favorite, Oppositional Defiant Disorder (ODD) are only disorders if we believe that the things presented for our attention are worth paying attention to. We cannot admit, without calling into question the whole edifice of our school system, that it may be completely healthy for a ten-year-old boy to not sit still for six hours in a classroom learning about long division and Vasco de Gama. Perhaps the current generation of children, that some call the Indigos, simply have a lower tolerance for school’s agenda of conformity, obedience, external motivation, right-and-wrong answers, the quantification of performance, rules and bells, report cards and grades and your permanent record. So we try to enforce their attention with stimulants, and subdue their heroic intuitive rebellion against the spirit-wrecking machine.

As I write about the “wrongness” against which we all rebel, I can hear some readers asking, “What about the metaphysical principle that it’s ‘all good’?” Just relax, I am told, nothing is wrong, all is part of the divine plan. You only perceive it as wrong because of your limited human perspective. All of this is only here for our own development. War: it gives people wonderful opportunities to make heroic choices and burn off bad karma. Life is wonderful, Charles, why do you have to make it wrong?

I am sorry, but usually such reasoning is just a sop to the conscience. If it is all good, then that is only because we perceive and experience it as terribly wrong. The perception of iniquity moves us to right it.

Nonetheless, it would be ignorant and fruitless to pass judgment upon those who do not see anything wrong, who, oblivious to the facts of destruction, think everything is basically fine. There is a natural awakening process, in which first we proceed full speed ahead participating in the world, believing in it, seeking to contribute to the Ascent of Humanity. Eventually, we encounter something that is undeniably wrong, perhaps a flagrant injustice or a serious health problem or a tragedy near at hand. Our first response is to think this is an isolated problem, remediable with some effort, within a system that is basically sound. But when we try to fix it, we discover deeper and deeper levels of wrongness. The rot spreads; we see that no injustice, no horror can stand in isolation. We see that the disappeared dissidents in South America, the child laborers in Pakistan, the clearcut forests of the Amazon, are all intimately linked together in a grotesque tapestry that includes every aspect of modern life. We realize that the problems are too big to fix. We are called to live in an entirely different way, starting with our most fundamental values and priorities.

All of us go through this process, repeatedly, in various realms of our lives; all parts of the process are right and necessary. The phase of full participation is a growth phase in which we develop gifts that will be applied very differently later. The phase of trying to fix, to endure, to soldier on with a life that isn’t working is a maturation phase that develops qualities of patience and determination and strength. The phase of discovering the all-encompassing nature of the problem is usually a phase of despair, but it need not be. Properly, it is a phase of rest, of stillness, of withdrawal, of preparation for a push. The push is a birth-push. Crises in our lives converge and propel us into a new life, a new being that we hardly imagine could exist, except that we’d heard rumors of it, echoes, and maybe even caught a glimpse of it here and there, been granted through grace a brief preview.

If you are in the midst of this process, you need not suffer if you cooperate with it. I can offer you two things. First is self-trust. Trust your own urge to withdraw even when a million messages are telling you, “The world is fine, what’s wrong with you? Get with the program.” Trust your innate belief that you are here on earth for something magnificent, even when a thousand disappointments have told you you are ordinary. Trust your idealism, buried in your eternal child’s heart, that says that a far more beautiful world than this is possible. Trust your impatience that says “good enough” is not good enough. Do not label your noble refusal to participate as laziness and do not medicalize it as an illness. Your heroic body has merely made a few sacrifices to serve your growth.

The second thing I can offer you is a map. The journey I have described is not always linear, and you may find yourself from time to time revisiting earlier territory. When you find the right life, when you find the right expression of your gifts, you will receive an unmistakable signal. You will feel excited and alive. Many people have preceded you on this journey, and many more will follow in times to come. Because the old world is falling apart, and the crises that initiate the journey are converging upon us. Soon many people will follow the paths we have pioneered. Each journey is unique, but all share the same basic dynamics I have described. When you have passed through it, and understood the necessity and rightness of each of its phases, you will be prepared to midwife others through it as well. Your condition, all the years of it, has prepared you for this. It has prepared you to ease the passage of those who will follow. Everything you have gone through, every bit of the despair, has been necessary to forge you into a healer and a guide. The need is great. The time is coming soon.

This article originally appeared in Reality Sandwich