Saturday, July 29, 2017

"Fukushima Update: 14,964.4 Hiroshima Bombs Today, More Tomorrow"

"Now I am become Death, the destroyer of worlds.”
- Shiva

Updated July 29, 2017: Fukushima Equals 14,964.4 Hiroshima Bombs Today, More Tomorrow; There is No Place On Earth to Escape the Rad: The 3 melted-through cores of the destroyed reactors, now melted together into a single "corium" totaling over 600 tons, at Fukushima daily release the radioactive equivalent of 6.45 Hiroshima bombs directly into the atmosphere and the Pacific Ocean. As of July 29, 2017 - 2,320 days since the disaster began - this equals the detonation of 14,964.4 Hiroshima atomic bombs and it is still going strong, with no end in sight, considering that the half-life of uranium-238 is about 4.47 billion years and that of uranium-235 is 704 million years. There is no technology on this planet to deal with this situation. There are only 336 cities on Earth with more than one million people. That is the equivalent of 44.53 Hiroshima atomic bombs apiece. Do your own research, verify all the information, and, as always, draw your own informed conclusions as to the consequences. - CP
"Your Radiation This Week"
by Bob Nichols

"YRTW ELE is published every two weeks on Saturday. 
The next publication date is July 29, 2017 on the Road to Extinction.
First thing, grasp the difficult concept that this is an ELE or Extinction Level Event. The deadly meltdown and dispersion of radioactive fuel throughout the world is on-going to this day. There is no escaping our fate, there are no solutions. No one is exempt. The radioactive particles are all over the world now. The Rad lethality will continue to increase because that is what Rad lethality does. The simple reason is some of the uranium decays to plutonium. When that happens the Rad count increases. Once set free, the change cannot be altered or stopped by anyone or anything. The Rad is the ultimate power and its mission is to kill You.

There is nothing we can do to stop it. The Rad will take us all out. Yeah, that includes all of us; plus the bugs and the fish driving around in our air, lakes, rivers and oceans. The Rad also nails the long lived remnants of the dinosaurs; y’know, the birds. They don’t have a prayer. All of us are included; none are left out. That is reality, anything else is just wishful thinking or a purposeful lie. The amount of Rad in the air now dooms Humanity to a relatively quick extinction. Done In by our own war toys, how moronic is that?! I can’t say it any plainer than that." 

Bob Nichols' current “Your Radiation This Week” report can be viewed here:
"What We Know Now about Fukushima" 
by Bob Nichols

"Here is what was known 75 days after six reactors at the Fukushima Daiichi Nuclear Reactor Plant started a disastrous and lethal nuclear meltdown on March 11, 2011:

• March 11, 14:46, a One Million Kiloton Earthquake measuring 9.0 on the Richter Scale hammered Japan off-shore near the six Japanese reactors. The reactors attempted to shut down automatically when electronic sensors detected the earthquake. The huge earthquake dropped the reactors three feet, moved Japan 8 inches to the West and altered the tilt of the Axis of planet Earth.

• March 11, about 15:30, the giant Earthquake caused a tsunami up to 30 meters (98.4 Ft) high washed away all the fuel tanks for the reactors Emergency Generators and all the reactors’ outside electrical feeds. This was the Death Blow to the reactors. The six Fukushima Daiichi reactors were dead in the water and their fate sealed. Without an external source of electricity for the water pumps and hot reactors, they are just so much radioactive scrap iron – good for nothing. The internal temperature of the reactors started climbing immediately.

• March 11, about 18:00, only two and a half hours later, multiple reactor cores started melting down as the reactors internal temperatures skyrocketed to the melting point of uranium and beyond – a measured 1,718 Deg C (3,124.4 Deg F) past the melting point.

Uranium melts at 1,132.2 Deg C (2,069.9 Deg F.) The internal reactor temperatures reached at least 2,850 Deg C, (5,162 Deg F.) The millions of 1 mm Uranium fuel pellets in the reactors and in the core pools had no defense at all without the powerful water pumps and millions of gallons of cooling water against those temperatures.

The Uranium pellets simply melted forming a white hot lava-like radioactive uranium isotope blob that then burned through the high temperature steel around the graphite seals of the General Electric Mark 1 Reactor Control Rods at the bottom of the American submarine-based reactor design of US Navy Admiral Hyman Rickover, now deceased. (General Electric copied the US Government financed Navy nuclear reactor design for many commercial nuclear reactors.) The radioactive blobs trickled together to form a huge, highly radioactive, burning lava blob like that of Chernobyl, called a "corium".

The corium is releasing as much as a Tepco (Tokyo Electric Power Company) measured 10 Quadrillion (10,000 Trillion Bq) radioactive counts per second of deadly radioactive smoke particles into the Earth’s atmosphere. The invisible, killing radioactive smoke is already all over the Northern Hemisphere and everyone in it – each and every one – is radiologically contaminated. Note that the lethality of radioactive reactor cores goes up the first 250,000 years they are out of the reactor – not down.

This much is known. All radioactive exposures are cumulative for each human, animal and plant. What’s more, mutated genetic codes are passed on to offspring forever. This means all Japanese and all Northern Hemisphere inhabitants are suffering internal radioactive contamination from Fukushima Daiichi reactors already.

Fukushima Equals 3,000 Billion Lethal Doses: Dr Paolo Scampa, a widely know EU Physicist, single handedly popularized the easily understood Lethal Doses concept. “Lethal Doses” is a world wide, well understood idea that strips Physics bare and offers a brilliant, understandable explanation for all the physics gobbledygook Intelligence agencies and their respective governments use to disguise the brutal truths of the Fukushima Daiichi Disaster. Three thousand billion (3,000,000,000,000) (3 Trillion) Lethal Doses of Radiation means there are 429 Lethal Doses chasing each and every one of us on the planet, to put it in a nutshell."
A Search of this blog will reveal many posts about Fukushima, covered since day one.
As the late, great philosopher Yogi Berra urged truth seekers, "You could look it up!"

Friday, July 28, 2017

Musical Interlude: Joan Baez, Jeffrey Shurtleff, “Seven Bridges Road” (1969)

Joan Baez, Jeffrey Shurtleff, “Seven Bridges Road” (1969)

"Everybody's Business..."; "The Time Of Your Life..."

"The whole world and every human being in it is everybody's business."
- William Saroyan
So...
“In the time of your life, live- so that in good time there shall be no ugliness or death for yourself or for any life your life touches. Seek goodness everywhere, and when it is found, bring it out of its hiding-place and let it be free and unashamed. Place in matter and in flesh the least of the values, for these are things that hold death and must pass away. Discover in all things that which shines and is beyond corruption. Encourage virtue in whatever heart it may have been driven into secrecy and sorrow by the shame and terror of the world. Ignore the obvious, for it is unworthy of the clear eye and the kindly heart. Be the inferior of no man, nor of any man be the superior. Remember that every man is a variation of yourself. No man’s guilt is not yours, nor is any man’s innocence a thing apart. Despise evil and ungodliness, but not men of ungodliness or evil. These, understand. Have no shame in being kindly and gentle… and have no regret. In the time of your life, live- so that in that wondrous time you shall not add to the misery and sorrow of the world, but shall smile to the infinite delight and mystery of it.”
- William Saroyan, ”The Time of Your Life” (1939)

"Men: 13 Cliches to Live By"

"Men: 13 Cliches to Live By"
by MensHealth.com

"1. It ain't over till it's over. 2004. Red Sox down 0-3. If Mariano Rivera can let one slip, think how your buddy Phil's bladder quivers as he prepares to shank the serve on match point. On the flip side, when you're 1 point from victory, it's no time for experimentation. End it.

2. Do unto others. It doesn't guarantee reciprocation, but you'll never lose. No one's going to scoff, "You delivered as promised? Congrats on being elected mayor of Chump City!"

3. You can't save someone from himself. You can try - and you will - but you'll fail. Your belief that you know what's best will always be trumped by his belief that he knows better. Treat his crash-and-burn like a good New Year's party: Enjoy the carnage, but offer to stay and help clean up afterward.

4. Always consider the source. So Captain Bitter calls you a suckbag behind your back. Go ahead, internalize. Worry that he's right. Always a good use of your energy. Or realize that he's just trying to find someone to hang out with.

5. Life isn't fair. If it were, the boss's kid wouldn't have been promoted to Senior Executive Suckbag, and John Mayer would in no way be bigger than John Hiatt. But it's not, so the only thing to do is...

6. Shut up and play. Vent? Sure. Reflect? You bet. Whining has never been a "turn-on" choice in an online-dating profile for good reason. Everyone, though, clears a path for the guy who makes Plan B look better than Plan A.

7. Surround yourself with good people. Bad taste in pants can be forgiven. Bad taste in friends cannot.

8. Sh** or get off the pot. There's nothing less captivating or inspiring than watching a man ponder. Heck, even Thoreau eventually stopped staring at the pond and wrote a book.

9. Think before you speak. Five seconds. 1... 2... 3... 4... 5. Just turn over a thought and inject it with a trace of reason before you open your mouth (or hit send, for that matter).

10. There's no pleasing some people. These folks also take no joy from air hockey, puppies, or Spinal Tap, and should receive minimal contact.

11. Get over yourself. The curing-cancer story is a nice résumé builder and good for about 5 minutes of party talk. After that, all anyone wants to hear is a good joke.

12. Stop thinking with your other head. Oh, yes, you do. For proof, take this test: Count on one hand how many times getting a little action has been as blissfully uncomplicated as it seemed. Still have five fingers doing nothing, right? You know what to do with them.

13. Die trying - to put your teeth back in after sex with twins at your 100th birthday party."

Musical Interlude: Yanni, “If I Could Tell You”

Yanni, “If I Could Tell You”

"What Is Hope?"

 "What Is Hope?"
by Rubin Alves

"What is hope? It is the pre-sentiment that imagination is more real and reality is less real than it looks. It is the hunch that the overwhelming brutality of facts that oppress and repress us is not the last word. It is the suspicion that reality is more complex than the realists want us to believe. That the frontiers of the possible are not determined by the limits of the actual; and in a miraculous and unexplained way, life is opening creative events which will light the way to freedom and resurrection. But the two - suffering and hope - must live from each other. Suffering without hope produces resentment and despair. But hope without suffering creates illusions, naïveté and drunkenness.

So let us plant dates even though we who plant them will never eat them. We must live by the love of what we will never see. That is the secret discipline. It is the refusal to let our creative act be dissolved away by our need for immediate sense experience, and it is a struggled commitment to the future of our grandchildren. Such disciplined hope is what has given prophets, revolutionaries and saints the courage to die for the future they envisage. They make their own bodies the seed of their highest hope." 

"Promise Me..."

“Promise me you'll always remember: You're braver than you believe,
and stronger than you seem, and smarter than you think.”
- Christopher Robin to “Pooh”

"Feeling Fed Up with Humanity, In the World and in Ourselves"

 
"Feeling Fed Up with Humanity, In the World and in Ourselves"
by Madisyn Taylor, The DailyOM

"We are all capable of the best and the worst that humanity has to offer and knowing this allows us to find compassion. From time to time, we may all feel fed up with humanity, whether it’s from learning about what’s going on around the world, or what’s going on next door. There are always situations that leave us feeling as if people are simply not capable of behaving in a way that is coming from a place of awareness. Often it seems as if people are actually geared to handle things in the worst possible way, repeatedly. At the same time, none of us wants to linger in a judgmental mood about our own species. As a result, we might tend to repress the feelings coming up as we take in the news from the world and the neighborhood.

It is natural to feel let down and disappointed when we see our fellow humans behaving in ways that are greedy, selfish, violent, or uncaring, but there are also ways to process that disappointment without sinking into despondency. As with any emotional response, we honor our feelings by feeling them fully, without judging or acting on them. Once we’ve done that - and we may need to do it every day, as part of our daily self-care - we can begin to consider ways that we might help the situation in which humanity finds itself.

As always, we start with ourselves, utilizing our awareness of the failings of others to renew our own commitment to be more conscious human beings. We are all capable of the best and the worst that humanity has to offer, and remembering this keeps us in check, as well as allowing us to find compassion for others. We may find ourselves feeling compelled to serve people who are suffering injustices at the hands of other people, or we may begin to speak out when we see something that we don’t think is right. Whatever the case, the only thing we can do is pledge to serve the best, rather than the worst, of what humanity has to offer, both in the world, and in ourselves."
- http://www.dailyom.com/

"The Mind..."

“The mind is its own place, and in itself,
 can make heaven of Hell, and a hell of Heaven.”
- John Milton

Musical Interlude: Yanni, “Whispers in the Dark”

Yanni, “Whispers in the Dark”

"A Look to the Heavens"

“These three bright nebulae are often featured on telescopic tours of the constellation Sagittarius and the crowded starfields of the central Milky Way. In fact, 18th century cosmic tourist Charles Messier cataloged two of them; M8, the large nebula above and left of center, and colorful M20 near the bottom of the frame. The third emission region includes NGC 6559, right of M8 and separated from the larger nebula by a dark dust lane. 
Click image for larger size.
All three are stellar nurseries about five thousand light-years or so distant. Over a hundred light-years across the expansive M8 is also known as the Lagoon Nebula. M20's popular moniker is the Trifid. Glowing hydrogen gas creates the dominant red color of the emission nebulae. In striking contrast, blue hues in the Trifid are due to dust reflected starlight. The colorful composite skyscape was recorded with two different telescopes to capture a widefield image of the area and individual close-ups at higher resolution.”

Free Download: Albert Einstein, "The World As I See It"

"The World As I See It:
Albert Einstein's Thoughts on the Meaning of Life”
by Paul Ratner

“Albert Einstein was one of the world’s most brilliant thinkers, influencing scientific thought immeasurably. He was also not shy about sharing his wisdom about other topics, writing essays, articles, letters, giving interviews and speeches. His opinions on social and intellectual issues that do not come from the world of physics give an insight into the spiritual and moral vision of the scientist, offering much to take to heart. 

The collection of essays and ideas “The World As I See It”* gathers Einstein’s thoughts from before 1935, when he was as the preface says “at the height of his scientific powers but not yet known as the sage of the atomic age”. 

In the book, Einstein comes back to the question of the purpose of life on several occasions. In one  passage, he links it to a sense of religiosity. “What is the meaning of human life, or, for that matter, of the life of any creature? To know an answer to this question means to be religious. You ask: Does it many any sense, then, to pose this question? I answer: The man who regards his own life and that of his fellow creatures as meaningless is not merely unhappy but hardly fit for life,” wrote Einstein.

Was Einstein himself religious? Raised by secular Jewish parents, he had complex and evolving spiritual thoughts. He generally seemed to be open to the possibility of the scientific impulse and religious thoughts coexisting. "Science without religion is lame, religion without science is blind," said Einstein in his 1954 essay on science and religion.

Some (including the scientist himself) have called Einstein’s spiritual views as pantheism, largely influenced by the philosophy of Baruch Spinoza. Pantheists see God as existing but abstract, equating all of reality with divinity. They also reject a specific personal God or a god that is somehow endowed with human attributes.

Himself a famous atheist, Richard Dawkins calls Einstein's pantheism a “sexed-up atheism,” but other scholars point to the fact that Einstein did seem to believe in a supernatural intelligence that’s beyond the physical world. He referred to it in his writings as “a superior spirit,” “a superior mind” and a “spirit vastly superior to men”. Einstein was possibly a deist, although he was quite familiar with various religious teachings, including a strong knowledge of Jewish religious texts. 

In another passage from 1934, Einstein talks about the value of a human being, reflecting a Buddhist-like approach: “The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self.”

This theme of liberating the self is also echoed by Einstein later in life, in a 1950 letter to console a grieving father Robert S. Marcus: “A human being is a part of the whole, called by us "Universe," a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest- a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of peace of mind.”

In case you are wondering whether Einstein saw value in material pursuits, here’s him talking about accumulating wealth in 1934, as part of the “The World As I See It”: “I am absolutely convinced that no wealth in the world can help humanity forward, even in the hands of the most devoted worker in this cause. The example of great and pure characters is the only thing that can lead us to noble thoughts and deeds. Money only appeals to selfishness and irresistibly invites abuse. Can anyone imagine Moses, Jesus or Gandhi armed with the money-bags of Carnegie?”
 Freely download "The World As I See It", by Albert Einstein, here:

Thomas Berry, "The Meadow Across the Creek"

"The Meadow Across the Creek"
by Thomas Berry

"I was a young person then, some twelve years old. My family was moving from a more settled part of a Southern town out to the edge of town where the new house was still being built. The house, not yet finished, was situated on a slight incline. Down below was a small creek and there across the creek was a meadow. It was an early afternoon in May when I first looked down over the scene and saw the meadow. The field was covered with lilies rising above the thick grass. A magic moment, this experience gave to my life something, I know not what, that seems to explain my life at a more profound level than almost any other experience I can remember.

It was not only the lilies. It was the singing of the crickets and the woodlands in the distance and the clouds in an otherwise clear sky. It was not something conscious that happened just then. I went on about my life as any young person might do. Perhaps it was not simply this moment that made such a deep impression upon me. Perhaps it was a sensitivity that was developed throughout my childhood. Yet, as the years pass, this moment returns to me, and whenever I think about my basic life attitude and the whole trend of my mind and the causes that I have given my efforts to, I seem to come back to this moment and the impact it has had on my feeling for what is real and worthwhile in life.

This early experience, it seems, has become normative for me throughout the range of my thinking. Whatever preserves and enhances this meadow in the natural cycles of its transformation is good; what is opposed to this meadow or negates it is not good. My life orientation is that simple. It is also that pervasive. It applies in economics and political orientation as well as in education and religion and whatever.

That is good in economics that fosters the natural processes of this meadow. That is bad in economics that diminishes the capacity of this meadow to renew itself each spring and to provide a setting in which crickets can sing and birds can feed. Such meadows, I would later learn, are themselves in a continuing process of transformation. Yet these evolving biosystems deserve the opportunity to be themselves and to express their own inner qualities. As in economics so in jurisprudence and law and political affairs: That is good which recognizes the rights of this meadow and the creek and the woodlands beyond to exist and flourish in their ever-renewing seasonal expression even while larger processes shape the bioregion in the larger sequence of transformations.

Religion too, it seems to me, takes its origin here in the deep mystery of this setting. The more a person thinks of the infinite number of interrelated activities taking place here the more mysterious in all becomes, the more meaning a person finds in the Maytime blooming of the lilies, the more awestruck a person might be in simply looking out over this little patch of meadowland. It had none of the majesty of the Appalachian or the Western mountains, none of the immensity or the power of oceans, nor even the harsh magnificence of desert country; yet in this little meadow the magnificence of life as celebration is manifested in a manner as profound and as impressive as any other place that I have known in these past many years.

It seems to me we all had such experiences before we entered into an industrial way of life. The universe as manifestation of some primordial grandeur was recognized as the ultimate referent in any human understanding of the wonderful yet fearsome world about us. Every being achieved its full identity by its alignment with the universe itself. With indigenous peoples of the North American continent every formal activity was first situated in relation to the six directions of the universe: the four cardinal directions combined with the heavens above and Earth below. Only thus could any human activity be fully validated.

The universe was the world of meaning in these earlier times, the basic referent in social order, in economic survival, in the healing of illness. In that wide ambiance the muses dwelled whence came the inspiration of poetry and art and music. The drum, heartbeat of the universe itself, established the rhythm of dance whereby humans entered into the very movement of the natural world. The numinous dimension of the universe impressed itself upon the mind through the vastness of the heavens and the power revealed in thunder and lightning, as well as through springtime renewal of life after the desolation of winter. Then, too, the general helplessness of the human before all the threats to survival revealed the intimate dependence of the human on the integral functioning of things. That the human had such intimate rapport with the surrounding universe was possible only because the universe itself had a prior intimate rapport with the human.

This experience we observe even now in the indigenous peoples of the world. They live in a universe, in a cosmological order, whereas we, the peoples of the industrial world, no longer live in a universe. We live in a political world, a nation, a business world, an economic order, a cultural tradition, in Disneyworld. We live in cities, in a world of concrete and steel, of wheels and wires, a world of business, of work. We no longer see the stars at night or the planets or the moon. Even in the day we do not experience the sun in any immediate or meaningful manner. Summer and winter are the same inside the mall. Ours is a world of highways, parking lots, shopping centers. We read books written with a strangely contrived alphabet. We no longer read the book of the universe.

Nor do we coordinate our world of human meaning with the meaning of our surroundings. We have disengaged from that profound interaction with our environment inherent in our very nature. Our children do not learn how to read the Great Book of Nature or how to interact creatively with the seasonal transformations of the planet. They seldom learn where their water comes from or where it goes. We no longer coordinate our human celebration with the great liturgy of the heavens.

We have indeed become strange beings so completely are we at odds with the planet that brought us into being. We dedicate enormous talent and knowledge and research to developing a human order disengaged from and even predatory on the very sources whence we came and upon which we depend at every moment of our existence. We initiate our children into an economic order based on exploitation of the natural life systems of the planet. To achieve this perspective we must first make them autistic in their relation with the natural world about them. This disconnection occurs quite simply since we ourselves have become insensitive toward the natural world and do not realize just what we are doing. Yet, if we observe our children closely in their early years and see how they are instinctively attracted to the experiences of the natural world about them, we will see how disorientated they become in the mechanistic and even toxic environment that we provide for them.

To recover an integral relation with the universe, planet Earth, and North America needs to be a primary concern for the peoples of this continent. While a new alignment of our government and all our institutions and professions with the continent itself in its deep structure and functioning cannot be achieved immediately, a beginning can be made throughout our educational programs. Especially in the earlier grades of elementary school new developments are possible. Such was the thought of Maria Montessori in the third decade of this century.

In speaking about the education of the six-year-old child, Maria notes in her book "To Educate the Human Potential" that only when the child is able to identify its own center with the center of the universe does education really begin. For the universe, she says, "is an imposing reality." It is "an answer to all questions." "We shall walk together on this path of life, for all things are part of the universe, and are connected with each other to form one whole unity." This it is that enables "the mind of the child to become centered, to stop wandering in an aimless quest for knowledge." Then the writer mentions how this experience of the universe creates in the child admiration and wonder and enables the child to unify its thinking. In this manner the child learns how all things are related and how the relationship of things to each other is so close that "No matter what we touch, an atom or a cell, we cannot explain it without knowledge of the wide universe."

The difficulty is that with the rise of the modern sciences we began to think of the universe as a collection of objects rather than a communion of subjects. We frequently identify the loss of the interior spirit-world of the human mind and emotions with the rise of modern mechanistic sciences. The more significant thing, however, is that we have lost the universe itself. We achieved extensive control over the mechanistic and even the biological functioning of the natural world, but this control itself has produced deadly consequences. We have not only controlled the planet in much of its basic functioning; we have, to an extensive degree, extinguished the life systems themselves. We have silenced so many of those wonderful voices of the universe that once spoke to us of the grand mysteries of existence.

We no longer hear the voices of the rivers or the mountains, or the voices of the sea. The trees and meadows are no longer intimate modes of spirit presence. Everything about us has become an "it" rather than a "thou." We continue to make music, write poetry, and do our painting and sculpture and architecture, but these activities easily become an aesthetic expression simply of the human and in time lose the intimacy and radiance and awesome qualities of the universe itself. We have, in the accepted universe of these times, little capacity for participating in mysteries celebrated in the earlier literary and artistic and religious modes of expression. For we could no longer live in the universe in which these were written. We could only look on, as it were.

Yet the universe is so bound into the aesthetic experience, into poetry and music and art and dance, that we cannot entirely avoid the implicit dimensions of the natural world, even when we think of art as "representational" or "impressionist" or "expressionist" or as "personal statement." However we think of our art or literature, its power is there in the wonder communicated most directly by the meadow or the mountains or the sea or by the stars in the night.

Of special significance is our capacity for celebration which inevitably brings us into the rituals that coordinate human affairs with the great liturgy of the universe. Our national holidays, political events, heroic human deeds: These are all quite worthy of celebration, but ultimately, unless they are associated with some more comprehensive level of meaning, they tend toward the affected, the emotional, and the ephemeral. In the political and legal orders we have never been able to give up invocation of the more sublime dimensions of the universe to witness the truth of what we say. This we observe especially in court trials, in inaugural ceremonies, and in the assumption of public office at whatever level. We still have an instinctive awe and reverence and even a certain fear of the larger world that always lies outside the range of our human controls.

Even when we recognize the psychic world of the human we make everything referent to the human as the ultimate source of meaning and value, although this mode of thinking has led to catastrophe for ourselves as well as for a multitude of other beings. Yet in recent times we begin to recognize that the universe itself is, in the phenomenal order, the only self-referent mode of being. All other modes of being, including the human, in their existence and in their functioning are universe-referent. This fact has been recognized through the centuries in the rituals of the various traditions.

From paleolithic times humans have coordinated their ritual celebrations with various transformation moments of the natural world. Ultimately the universe, throughout its vast extent in space and its sequence of transformations in time, was seen as a single multiform celebratory expression. No other explanation is possible for the world we see around us. Birds fly and sing and perform their mating rituals. Flowers blossom. Rains nourish every living being. Each of the events in the natural world is a poem, a painting, a drama, a celebration.

Dawn and sunset are mystical moments of the diurnal cycle, moments when the numinous dimension of the universe reveals itself with special intimacy. Individually and in their relations with each other these are moments when the high meaning of existence is experienced. Whether in the gatherings of indigenous peoples in their tribal setting or in the more elaborate temples and cathedrals and spiritual centers throughout Earth these moments are celebrated with special observances. So, too, in the yearly cycle the springtime is celebrated as the time for renewal of the human in its proper alignment with the universal order of things.

The proposal has been made that no effective restoration of a viable mode of human presence on the planet will take place until such ritual rapport of the human with the Earth community and the entire functioning of the universe is reestablished on an extensive scale. Until this is done the alienation of the human will continue despite heroic efforts being made toward a more benign mode of human activity in relation to Earth. The source of Norden's confidence that the present is not a time for desperation but for hopeful activity he finds in the writings of indigenous peoples such as James Welch, N. Scott Momaday, Leslie Silko, and David Seals, all authors with profound understanding of the ritual rapport of humans with the larger order of the universe.

In alliance with such authors as these I would give a certain emphasis here on the need to understand the universe primarily as celebration. The human I would identify as that being in whom the universe celebrates itself and its numinous origins in a special mode of conscious self-awareness. That spontaneous forms of community ritual, such as the All Species Festivals inaugurated by John Seed, have already been developed gives promise for a future with the understanding, the power, the aesthetic grandeur, and the emotional fulfillment needed to heal the damage that has already been wrought upon the planet and to shape for Earth a viable future, a future with the entrancing qualities needed to endure the difficulties to be encountered and to evoke the creativity needed.

Here I would suggest that the work before us is the task, not simply of ourselves, but of the entire planet and all its component members. While the damage done is immediately the work of the human, the healing cannot be the work simply of the human any more than the illness of some one organ of the body can be healed simply through the efforts of that one organ. Every member of the body must bring its activity to the healing. So now the entire universe is involved in the healing of damaged Earth, more especially, of course, the forces of Earth with the assistance of the light and warmth of the sun. As Earth is, in a sense, a magic planet in the exquisite presence of its diverse members to each other, so this movement into the future must in some manner be brought about in ways ineffable to the human mind. We might think of a viable future for the planet less as the result of some scientific insight or as dependent on some socio-economic arrangement than as participation in a symphony or as renewed presence to the vast cosmic liturgy. This insight was perhaps something that I vaguely experienced in that first view of the lilies blooming in the meadow across the creek."
- Thomas Berry, 
"The Meadow Across the Creek" from the book “The Great Work”

"Just Once..."

"But because truly being here is so much; because everything here apparently needs us, this fleeting world, which in some strange way keeps calling to us. Us, the most fleeting of all. Once for each thing. Just once; no more. And we too, just once. And never again. But to have been this once, completely, even if only once: to have been at one with the earth, seems beyond undoing."
- Rainer Maria Rilke

"If You Caught A Glimpse..."

"If you caught a glimpse of your own death,
would that knowledge change the way you live the rest of your life?"
- Paco Ahlgren, "Discipline"

“Your Most Vital Commitment: Finding Time for You”

“Your Most Vital Commitment: Finding Time for You”
by Madisyn Taylor, The DailyOM

“We can excel easier in our lives when our own spiritual, physical, and intellectual needs are fulfilled. Within each of there is a well of energy that must be regularly replenished. When we act as if this well is bottomless, scheduling a long list of activities that fit like puzzle pieces into every minute of every day, it becomes depleted and we feel exhausted, disconnected, and weak. Refilling this well is a matter of finding time to focus on, nurture, and care for ourselves, or "you time." Most of us are, at different times throughout the day, a spouse, a friend, a relative, an employee, a parent, or a volunteer, which means that down time, however relaxing in nature, is not necessarily "you time." Though some people will inevitably look upon "you time" as being selfish, it is actually the polar opposite of selfishness. We can only excel where our outer world affairs are concerned when our own spiritual, physical, and intellectual needs are fulfilled.

Recognizing the importance of "you time" is far easier than finding a place for it in an active, multifaceted lifestyle, however. Even if you find a spot for it in your agenda, you may be dismayed to discover that your thoughts continuously stray into worldly territory. To make the most of "you time," give yourself enough time on either side of the block of time you plan to spend on yourself to ensure that you do not feel rushed. Consider how you would like to pass the time, forgetting for the moment your obligations and embracing the notion of renewal. You may discover that you are energized by creative pursuits, guided meditation, relaxing activities during which your mind can wander, or modes of expression such as writing.

Even if you have achieved a functioning work-life balance, you may still be neglecting the most important part of that equation: you. "You time" prepares you for the next round of daily life, whether you are poised to immerse yourself in a professional project or chores around the home. It also affords you a unique opportunity to learn about yourself, your needs, and your tolerances in a concrete way. As unimportant as "you time" can sometimes seem, it truly is crucial to your well-being because it ensures that you are never left without the energy to give of yourself.”
- http://www.dailyom.com

The Daily "Near You?"

Burbank, California, USA. Thanks for stopping by.

"Their Problem..."

 
“The opinion which other people have of you is their problem, not yours.”
- Elisabeth Kubler-Ross

"It Is Our Fate..."

"Well, it is our fate to live in a time of crisis. To live in a time when all forms and values are being challenged. In other and more easy times, it was not, perhaps, necessary for the individual to confront himself with a clear question: What is it that you really believe? What is it that you really cherish? What is it for which you might, actually, in a showdown, be willing to die? I say, with all the reticence which such large, pathetic words evoke, that one cannot exist today as a person– one cannot exist in full consciousness– without having to have a showdown with one’s self, without having to define what it is that one lives by, without being clear in one’s mind what matters and what does not matter.” 

“The American Religion of Violence”

“The American Religion of Violence”
by Tom DiLorenzo

“Laurence Vance has coined the word “warvangelical” to describe so-called evangelical Christians who are obsessed with supporting all of the state’s wars and all of the death, destruction, and mayhem that they entail. They ignore the ancient just war tradition of St. Thomas Aquinas, among others, and simply support all war and all military aggression - as long as the U.S. government is the aggressor.

These are the people who booed at Ron Paul when he reminded them at one of their conventions that Jesus is known as “the Prince of Peace.” These are the people who became quite hysterical (and hateful) when Ron Paul quoted the Biblical admonition, “live by the sword, die by the sword” in response to a question about a U.S. Army sniper who had written a book boasting of murdering hundreds of Iraqis after he was murdered after returning to civilian life.

These are the people whose churches are littered with gigantic American flags that dwarf any Christian icons; who routinely ask anyone who owns a military uniform to wear it to church; who sing the state’s war anthems at their services; who divert their Sunday offerings away from the poor and needy in their communities so that the money can be sent to grossly-overpaid military bureaucrats; and who can never stop thanking, thanking, thanking, and thanking “soldiers” for their “service” in murdering foreigners and bombing and destroying their cities - if not their entire societies - in the state’s aggressive, non-defensive, foreign wars.

Where did this very un-Christian “religion” of violence come from? The answer to this question is that it first developed as a part of New England’s neo-Puritanical “Yankees” in the early and mid-nineteenth century. It reached its zenith in the 1860s when, finally in control of the entire federal government, the New England Yankees waged total war on the civilian population of a large part of their own country, mass murdering fellow Americans by the hundreds of thousands, and then singing a “religious” song that described it all as “the glory of the coming of the Lord.”

As Murray Rothbard described them in his essay, “Just War”: "The North’s driving force, the ‘Yankees’ - that ethnocultural group who either lived in New England or migrated from there to upstate New York, northern and eastern Ohio, northern Indiana, and northern Illinois - had been swept by a fanatical and emotional neo-Puritanism driven by a fervent ‘postmillenialism’ which held that as a precondition of the Second Advent of Jesus Christ, man must set up a thousand-year-Kingdom of God on Earth. The Kingdom is to be a perfect society. In order to be perfect, of course, this Kingdom must be free of sin. If you didn’t stamp out sin by force you yourself would not be saved."

This is why “the Northern war against slavery partook of a fanatical millenialist fervor, of a cheerful willingness to uproot institutions, to commit mayhem and mass murder, to plunder and loot and destroy, all in the name of high moral principle,” wrote Rothbard. They were “humanitarians with the guillotine,” the “Jacobins, the Bolsheviks of their era.”

Clyde Wilson described these neo-Puritanical zealots in a similar manner in his essay, “The Yankee Problem in America”: "Abolitionism, despite what has been said later, was not based on sympathy for the black people nor on an ideal of natural rights.  It was based on the hysterical conviction that Southern slaveholders were evil sinners who stood in the way of fulfillment of America’s driving mission to establish Heaven on Earth. Many abolitionists expected that evil Southern whites and Blacks would disappear and the land repopulated by virtuous Yankees.” (emphasis added). Indeed, the New England Yankee literary icon Ralph Waldo Emerson once predicted that black people, being an “inferior” race, would soon die off and “go the way of the Dodo bird.”

The renowned historian and novelist Thomas Fleming, the author of more than fifty books, supports Rothbard and Wilson in his latest book, "A Disease in the Public Mind."  "The main reason why there was a “Civil War,” and why America was the only country to NOT end slavery peacefully in the nineteenth century, writes Fleming, is twofold: First, there was an extreme “malevolent envy” of Southerners on the part of the New England Yankees, who had always believed that they were God’s chosen people and should therefore dominate the U.S. government, if not the world. Second, several dozen of the wealthiest and most influential abolitionists had abandoned Christianity, condemned Jesus Christ, and adopted a bizarre “religion” of violence based on the words and deeds of their idol and mentor, the mentally-deranged, self-described communist and mass murderer, John Brown, whom they claimed was their real “savior.”

John Brown “descended from Puritans,” writes Fleming, and was “the personification of a Puritan.” He became a “god” to influential New England Yankees like Ralph Waldo Emerson, who called Brown “that new saint” who “would make the gallows as glorious as the cross.” Emerson praised Brown for having murdered a man and his two sons in front of their mother in Kansas. The men were not slave owners; Brown said he wanted to “strike terror into the hearts of the proslavery people” by committing the murders. He went to Harper’s Ferry intending to repeat the crime in spades.

Henry David Thoreau wrote that “Brown was Jesus” and “the bravest and humanist man in the country” (in language that would earn any middle school English student a grade of F).  William Lloyd Garrison was another John Brown idolater, as was his abolitionist compatriot Henry C. Wright, who declared Jesus Christ to be a “dead failure” and that “John Brown would be a power far more efficient than Christ.”

These literary “giants,” and many other New England Yankee pamphleteers, waged a decades-long campaign of hatred against all Southerners that were so outrageous that Fleming compares them to the previous New England Puritanical crusades such as the Salem, Massachusetts witch trials (and murders). It is little wonder, then, that Southerners in 1861 no longer desired to be in a union of states with the likes of Massachusetts and its “witch”-burning, violence-worshipping, Christ-condemning, neo-Puritanical nuts who, to boot, were hell-bent on plundering them with high protective tariffs.

The glorification of war, violence, and mass killing in the name of “religion” was very prevalent in New England’s newspapers on the eve and on the beginning of the War to Prevent Southern Independence. It is all eerily similar to today’s worshipping of all things military by the warvangelicals (and the neocon connivers who use the warvangelicals’ sons and daughters as cannon fodder in their aggressive, non-defensive wars).

For example, on April 26, 1861, the Providence (Rhode Island) Daily Journal editorialized that “At no period in this country’s history, save in the revolution, has it been so glorious and joyful to have a life to give.” The editorial referred to the invasion of the Southern states “the solemn but glorious duty to which Heaven now calls.” Young men should be “proud” to “die in the holy cause that asks for your services,” wrote the old men at the Rhode Island newspaper, demonstrating that Dick Cheney, Rush Limbaugh, Sean Hannity, and William Kristol were not the first “chickenhawks” in America. No mention at all was made of slavery being any part of the reason for the invasion of the Southern states.

On April 27, 1861 the Buffalo Daily Courier wrote that “We do not believe there can be a man who does not thank God that he has lived to see this day.” The war, said the Buffalo, New York newspaper, was being waged for the purpose of preserving “the sacredness of government”, and “the Christianity of the land is vitalized in the prayer that rises from a common altar to the God of battles.”  Again, there was no pretense that the war had anything to do with freeing any slaves.

On April 29, 1861, the New York Herald intoned that “without war society would become stagnant and corrupt.” The paper lamented the fact that “For half a century there has been no war on this soil” and praised “the statesmen of Europe” for instigating wars more frequently than Americans had done. The chief cause of the war, said the New York Herald, was too much prosperity. “The chief cause of the present war is excessive prosperity.” Americans were “too happy and too well off,” said the neo-Puritanical, happiness-hating New Yorkers. War would hopefully reverse that situation, they said.

The Philadelphia North American and United States Gazette chimed in on May 6, 1861, that war supposedly “raises the standard of national character, purifies the moral atmosphere, and dispels the gathering corruption, meanness, and want of principle which long peace and prosperity are apt to engender.” The war will finally establish the superiority of the Yankee over the Southerner, declared the paper in the City of Brotherly Love: “When this war terminates the northern man will be recognized for what he is - the true founder of our national glory and greatness.” (Again, no mention of slaves or slavery, only of empire and “national greatness”).

The pulpit of the Northern states “has almost unanimously been in favor of a vigorous prosecution of the present war,” the Boston Evening Transcript declared on May 10, 1861. Pretending to speak for the Northern “pulpit,” the Boston editorialists proclaimed that “there is not a word in the New Testament which forbids” the formation of an army of a hundred thousand men “to annihilate Jefferson Davis and his rascal crew.”

Such a campaign of mass murder would be justified, said the Bostonians, by the Biblical admonition, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s,” the modern-day warvangelicals’ rallying cry. “This necessarily implies the use of force,” they said. And, moreover, “by rendering unto Abraham Lincoln, who is our Caesar, the things that are Abraham Lincoln’s, we obey a Divine Command”.  No mention of slavery here either.

The Springfield (Mass.) Daily Republican was just as bloodthirsty when it wrote on May 27, 1861, that “We can imagine nothing more sublime than a great people moving unitedly to war.” The paper denounced the peace movement led by the Quakers as “dumb,” and declared the motivation for the invasion of the South to be “this spirit of noble Christian devotion to the country’s flag,” which the paper called “the sacred national flag.” No mention of slavery, only the “sacredness” of the state’s symbols as the cause of the war.

The Dubuque (Iowa) Daily Times informed its readers on May 28, 1861 that Southerners were not a religious people (“We suspect that the traitors have precious few religious meetings”) and warned Southerners of the perils of opposing “an army of men full of christian (sic) courage, with God and the Right as their watchwords.”  No mention of slavery there, either.

The real purpose of the war, the Albany (New York) Evening Journal announced on June 1, 1861, was to warn the rest of “Christendom” of the coming dominance of the American empire. “If we shall succeed in convincing the world that we have a Government strong enough, vigorous enough, determined enough, to overcome all combinations and attacks, whether from conspiracies within or invasions from without; if we shall be able to impress Christendom with the conviction that our Western Empire is built upon a rock, which no convulsion can shake, and no tempests undermine - if we shall be able to do this, and do it effectively, the war, no matter how long or how desperately waged, will be the cheapest enterprise upon which the nation has ever embarked.” Moreover, “every drop of blood that has been shed” and “every dollar that has been expended” will “fructify into future blessings.” No mention of slavery. (All of these editorials can be found in Howard Cecil Perkins, editor, Northern Editorials on Secession (Glouchester, Mass: Peter Smith, 1964), pp. 1063-1097).

Lincoln himself never became a Christian according to the two people who were closest to him - his wife and his long-time law partner William Herndon. But the old Illinois machine politician who H.L. Mencken likened to a Tammany pol nevertheless was very slick, if not masterful, in his use of religious rhetoric in his political speeches. As Charles Adams wrote in "When in the Course of Human Events", “Lincoln’s Jehovah complex gave the war a psychopathic Calvanistic fatalism, with God [supposedly] directing the whole affair and punishing both North and South for tolerating slavery.” (Lincoln never attempted to explain why God did not also punish the British, French, Spanish, Danes, Dutch, Portuguese, and Swedes for slavery. Or free black slave owners in the U.S. for that matter). The slaughter of hundreds of thousands of young men, the gruesome killing of civilian women, children, and old men, the massive theft of private property in the South, and the bombing and burning of entire cities and towns would continue, said Lincoln, until God decided otherwise. “Not even the maddest of religious fanatics ever uttered words to equal Lincoln’s second inaugural address,” wrote Adams. (Lincoln’s second inaugural address is where he exonerated himself from all responsibility for the war and pinned the blame on God. The war just “came,” he said, out of nowhere and without his knowledge or participation).

It is worth mentioning that all of this editorializing about the war being waged over the “sacredness” of “the flag” is consistent with what Lincoln cultist James McPherson wrote in his book, "What They Fought For: 1861-1865."  After reading hundreds of letters home and diaries of “Civil War” soldiers on both sides of the conflict, McPherson concluded that the average Yankee soldier believe he was fighting for “the flag,” whereas the average Confederate grunt believed that he was fighting against a tyrannical government that had invaded his country, bombed his town, and threatened to harm his family.

Having conquered the “sins” of secessionism, federalism, states’ rights, and Jeffersonianism, the early-twentieth-century generation of American humanitarians with a guillotine set about to use the coercive powers of government to (supposedly) stamp out even more “sin”in the world, especially Catholicism and alcohol consumption. They viewed American participation in World War I as a grand demonstration project of how Heaven on Earth can be achieved through Big Government.  As Murray Rothbard wrote in his essay, “World War I as Fulfillment: Power and the Intellectuals,” the “religious” warmongers of the World War I generation were animated by “a postmillennial pietist Protestantism that had conquered ‘Yankee’ areas of Northern Protestantism by the 1830s and had impelled the pietists to use local, state, and finally federal governments to stamp out “sin,” to make America and eventually the world holy, and thereby to bring about the Kingdom of God on earth.” They were “dedicated, messianic postmillennial pietists or else former pietists, born in a deeply pietist home, who possessed an intense messianic believe in national and world salvation through Big Government.”

An illustration of this crazed, murderous philosophy that is offered by Rothbard is a congratulatory letter to Woodrow Wilson from his son-in-law, fellow pietist “progressive” William Gibbs McAdoo, the Secretary of the Treasury, for having plunged America into the European War. “You have done a great job nobly!,” wrote McAdoo.  “I firmly believe that it is God’s will that America should do this transcendent service for humanity throughout the world and that you are His chosen instrument.” There were more than sixteen million deaths in World War I, including some 7 million civilians.

Such “religious” fanaticism provided a moral cover of sorts for the armaments industry and others who supported (and support) war for monetary reasons only. Some things never change.”
Mark Twain, “The War Prayer”