Ecology Of Fear Quotes

In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Once you learn to read the land, I have no fear of what you will do to it, or with it. And I know many pleasant things it will do to you.

Climate change is like that; it’s hard to keep it in your head for very long. We engage in this odd form of on-again-off-again ecological amnesia for perfectly rational reasons. We deny because we fear that letting in the full reality of this crisis will change everything. And we are right.5

There is something deeply awe-inspiring about the sight of any living creatures in incomputable numbers; it stirs, perhaps, some atavistic chord whose note belongs more properly to the distant days when we were a true part of the animal ecology; when the sight of another species in unthinkable hosts brought fears or hopes no longer applicable.

This is a key to understanding our history and psychology. Genus Homo’s position in the food chain was, until quite recently, solidly in the middle. For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators. It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Although it costs taxpayers more than twice as much to send an 18-year-old to prison as to university, politicians reap greater rewards from lobbyists and conservative voters for building cells than for building classrooms.

Despite the wishful thinking of evangelicals impatient for the Rapture or deep ecologists who believe that Gaia would be happiest with a thin sprinkling of hunter-gatherers, megacities like Los Angeles will never simply collapse and disappear. Rather, they will stagger on, with higher body counts and greater distress, through a chain of more frequent and destructive encounters with disasters of all sorts; while vital parts of the region’s high-tech and tourist economies eventually emigrate to safer ground, together with hundreds of thousands of its more affluent residents.

Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Similar ecological disasters occurred on almost every one of the thousands of islands that pepper the Atlantic Ocean, Indian Ocean, Arctic Ocean and Mediterranean Sea. Archaeologists have discovered on even the tiniest islands evidence of the existence of birds, insects and snails that lived there for countless generations, only to vanish when the first human farmers arrived. None but a few extremely remote islands escaped man’s notice until the modern age, and these islands kept their fauna intact. The Galapagos Islands, to give one famous example, remained uninhabited by humans until the nineteenth century, thus preserving their unique menagerie, including their giant tortoises, which, like the ancient diprotodons, show no fear of humans. The First Wave Extinction, which accompanied the spread of the foragers, was followed by the Second Wave Extinction, which accompanied the spread of the farmers, and gives us an important perspective on the Third Wave Extinction, which industrial activity is causing today. Don’t believe tree-huggers who claim that our ancestors lived in harmony with nature. Long before the Industrial Revolution, Homo sapiens held the record among all organisms for driving the most plant and animal species to their extinctions. We have the dubious distinction of being the deadliest species in the annals of biology. Perhaps if more people were aware of the First Wave and Second Wave extinctions, they’d be less nonchalant about the Third Wave they are part of. If we knew how many species we’ve already eradicated, we might be more motivated to protect those that still survive. This is especially relevant to the large animals of the oceans.

South Central Los Angeles, for example, is a data and media black hole, without local cable programming or links to major data systems. Just as it became a housing-and-jobs ghetto in the postwar period, it is now evolving into an off-net electronic ghetto.

Lava oozed up from the centre of the crater like blood from a wound. As the flaming lava touched the water it hissed and groaned. She feared she would be boiled alive.

But the [Eden] story takes a dramatically different turn: it tells of the couple succumbing to fear, blame, and the will to power, which from Cain and Lamech to today continues to engulf the world.

we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Naysayers at their polite best chided the rewilders for romanticizing the past; at their sniping worst, for tempting a 'Jurassic Park' disaster. To these the rewilders quietly voiced a sad and stinging reply. The most dangerous experiment is already underway. The future most to be feared is the one now dictated by the status quo. In vanquishing our most fearsome beasts from the modern world, we have released worse monsters from the compound. They come in disarmingly meek and insidious forms, in chewing plagues of hoofed beasts and sweeping hordes of rats and cats and second-order predators. They come in the form of denuded seascapes and barren forests, ruled by jellyfish and urchins, killer deer and sociopathic monkeys. They come as haunting demons of the human mind. In conquering the fearsome beasts, the conquerors had unwittingly orphaned themselves.

Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Our deep irrational feelings of death anxiety have been attributed to multiple sources. In part, they may arise from evolved self-protection mechanisms or survival responses of being a victim of predators. They might, conversely, stem from unconscious fear (or guilt) of retribution resulting from our own acts of harming or predation. According to existential psychologists, the most powerful form of death anxiety comes from our general ability to anticipate the future, coupled with conscious anticipation of inevitable personal demise.

the fear of ecological degradation is only too well founded. The future may see Sapiens gaining control of a cornucopia of new materials and energy sources, while simultaneously destroying what remains of the natural habitat and driving most other species to extinction.

Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

When people are toxic, it is always a conspiracy against aliveness, including their own. Somebody acts toxically when he or she sees me not as I am, or as I attempt to be, but instead sees me filtered through his or her own fears and expectations. People are toxic when they consider themselves deeply inferior and therefore wish to control everything simply so that alleged truths about themselves do not come to light. People are toxic when they are not only afraid but also allow themselves to be led by the nose by these fears, and then unconsciously blame others in order to cover up their panic.

The techniques developed for the marketplace have been adapted by political consultants and their media experts. The result has been the pollution of the ecology of politics by the inauthentic politics of misrepresentative government, claiming to be what it is not, compassionate and conservative, god-fearing and moral.

If we don’t believe in the devil, sooner or later we won’t believe in God. Try as we might, and as awkward as it might be for our own peace of mind, we can’t cut Lucifer out of the ecology of salvation. The supernatural is real, and his existence is near the heart of this world’s confusion, fears, sufferings, and spiritual struggles.

He found it puzzling that so many rural people were hostile to, even terrified of, the place where they lived. It wasn't just that hard-working country folk had no time for the precious concerns of the effete urban environmentalists, what amazed Rice was how you could spend your whole life physically immersed in a particular ecological system and yet remain blinded to it by superstition, tradition, prejudice. Out west, it was ranchers' holy war on predators and their veneration of Indo-European domestic animals they husbanded on land too dry to support them. Here in the Appalachians, you saw rugged country men who refused to walk in the woods all summer because they were scared of snakes.

Deer needed predators to trim their numbers and keep them from destroying their environment, he said. To do away with predators such as wolves was tantamount to "ecological murder," with far-reaching consequences both to deer and their habitat. "I now suspect that just as a deer herd lives in mortal fear of its wolves, so does a mountain live in mortal fear of its deer.

No subordination pertains in the garden. The adam's service to the garden is rooted in his kinship with the ground. Marriage, according to the Yahwist, is founded on the kindship intimacy of partnership and companionship (2:24). Life in the garden is one of fruitful work, abundance, and intimate companionship. In the garden there is neither fear nor shame, even before God. These are 'lacks' that are meant to endure. But, alas, they do not.

Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana-republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump. A

In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana-republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

There is a way to face the current ecological crisis with our eyes open, with stringent scientific knowledge, with honest sorrow over the state of life on earth, with spiritual insight, and with practical commitment. Finding such a way is more essential now than it has ever been in the history of the human species. But such work does not have to be dour (no matter how difficult) or accomplished only out of moral imperative (however real the obligation) or fear (though the reasons to fear are well founded). Our actions can rise instead from a sense of rootedness, connectedness, creativity, and delight.

I write sourly, for disliking artificially conserved communites I have tended to see the salvation as more distressing than the threat: but in my more rational moments I do recognize that letting Venice sink, my own solution for her anxieties, is a counsel of perfection that cannot be pursued. She will be saved, never fear: it is only in selfish moments of fancy that I see her still obeying her obvious destiny, enfolded at last by the waters she espoused, her gilded domes and columns dimly shining in the green, and at very low tides, perhaps, the angel on the summit of the Campanile to be seen raising his golden forefinger (for he stands in an exhortatory, almost an ecological pose) above the mud-banks.

As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump. A

The way to break the cycle and avoid embalming, the casket, the heavy vault, is something called green, or natural, burial. It is only available in certain cemeteries, but its popularity is growing as society continues to demand it. natural burial is what transpired with Edward Abbey's remains, minus the whole stealing-the-corpse and hightailing-it-into-the-desert-thing. The body goes straight into the ground, in a simple biodegradable shroud, with a rock to mark the location. It zips merrily through decomposition, shooting its atoms back into the universe to create new life. Not only is natural burial by far the most ecologically sound way to perish, it doubles down on the fear to fragmentation and loss of control. Making the choice to be naturally buried says, "Not only am I aware that I'm a helpless, fragmented mass of organic matter, I celebrate it. Vive la decay!

In my own field, I know that solid science can easily be done with ethics and compassion. There's nothing wrong with compassionate or sentimental science or scientists. Studies of animal thought, emotions, and self-awareness, as well as behavioral ecology and conservation biology, can all be compassionate as well as scientifically rigorous. Science and the ethical treatment of animals aren't incompatible. We can do solid science with an open mind and a big heart. I encourage everyone to go where their hearts take them, with love, not fear. If we all travel this road, the world will be a better place for all beings. Kinder and more humane choices will be made when we let our hearts lead the way. Compassion begets compassion and caring for and loving animals spills over into compassion and caring for humans. The umbrella of compassion is very important to share freely and widely.

Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have ɹlled them with self-conɹdence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

So many synapses,' Drisana said. 'Ten trillion synapses in the cortex alone.' Danlo made a fist and asked, 'What do the synapses look like?' 'They're modelled as points of light. Ten trillion points of light.' She didn't explain how neurotransmitters diffuse across the synapses, causing the individual neurons to fire. Danlo knew nothing of chemistry or electricity. Instead, she tried to give him some idea of how the heaume's computer stored and imprinted language. 'The computer remembers the synapse configuration of other brains, brains that hold a particular language. This memory is a simulation of that language. And then in your brain, Danlo, select synapses are excited directly and strengthened. The computer speeds up the synapses' natural evolution.' Danlo tapped the bridge of his nose; his eyes were dark and intent upon a certain sequence of thought. 'The synapses are not allowed to grow naturally, yes?' 'Certainly not. Otherwise imprinting would be impossible.' 'And the synapse configuration – this is really the learning, the essence of another's mind, yes?' 'Yes, Danlo.' 'And not just the learning – isn't this so? You imply that anything in the mind of another could be imprinted in my mind?' 'Almost anything.' 'What about dreams? Could dreams be imprinted?' 'Certainly.' 'And nightmares?' Drisana squeezed his hand and reassured him. 'No one would imprint a nightmare into another.' 'But it is possible, yes?' Drisana nodded her head. 'And the emotions ... the fears or loneliness or rage?' 'Those things, too. Some imprimaturs – certainly they're the dregs of the City – some do such things.' Danlo let his breath out slowly. 'Then how can I know what is real and what is unreal? Is it possible to imprint false memories? Things or events that never happened? Insanity? Could I remember ice as hot or see red as blue? If someone else looked at the world through shaida eyes, would I be infected with this way of seeing things?' Drisana wrung her hands together, sighed, and looked helplessly at Old Father. 'Oh ho, the boy is difficult, and his questions cut like a sarsara!' Old Father stood up and painfully limped over to Danlo. Both his eyes were open, and he spoke clearly. 'All ideas are infectious, Danlo. Most things learned early in life, we do not choose to learn. Ah, and much that comes later. So, it's so: the two wisdoms. The first wisdom: as best we can, we must choose what to put into our brains. And the second wisdom: the healthy brain creates its own ecology; the vital thoughts and ideas eventually drive out the stupid, the malignant and the parasitical.

Genus Homo’s position in the food chain was, until quite recently, solidly in the middle. For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators. It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

It is announced that the United States of Africa have built a reservation for ethnologists in the heart of Africa, where they are protected and maintained in ideal ecological survival conditions and fed at set times of day as is the custom in their countries of origin. The reservation is off-limits to Africans, whether their intentions be philanthropic, scientific or cannibalistic, for fear of damaging the natural equilibrium of the tribe or endangering its chances of breeding, though matters in this regard are already very precarious. The African states assure us that all possible measures will be taken to save this disappearing race: the crucial thing is that it should be completely isolated from the outside world. The first experiment along these lines had already been attempted years ago by the people of Chad, whom the French government had paid a great deal to carry on holding a certain Mme Claustre, an anthropologist, and whom they had thereby saved from the clutches of the Whites who wished to turn her over to scientific prostitution. This almost accidental event soon resulted in all the West’s anthropologists rushing off to African reservations, where they could at last devote themselves to the observation of the only ethnic group worthy of the name—their own. By contrast, upon their approach, all the beasts of the savannahs ran off to take refuge in urban zoos, and the Africans themselves withdrew into their missions, for fear of being devoured by ethnologists who had very rapidly reverted to cannibalism.

The problem that ought to concern us first is the fairly recent dismantling of our old understanding and acceptance of human limits. For a long time we knew that we were not, and could never be, “as gods.” We knew, or retained the capacity to learn, that our intelligence could get us into trouble that it could not get us out of. We were intelligent enough to know that our intelligence, like our world, is limited. We seem to have known and feared the possibility of irreparable damage. But beginning in science and engineering, and continuing, by imitation, into other disciplines, we have progressed to the belief that humans are intelligent enough, or soon will be, to transcend all limits and to forestall or correct all bad results of the misuse of intelligence. Upon this belief rests the further belief that we can have “economic growth” without limit. Economy in its original—and, I think, its proper—sense refers to household management. By extension, it refers to the husbanding of all the goods by which we live. An authentic economy, if we had one, would define and make, on the terms of thrift and affection, our connections to nature and to one another. Our present industrial system also makes those connections, but by pillage and indifference. Most economists think of this arrangement as “the economy.” Their columns and articles rarely if ever mention the land-communities and land-use economies. They never ask, in their professional oblivion, why we are willing to do permanent ecological and cultural damage “to strengthen the economy.

In 1995, the gray wolf was reintroduced to Yellowstone National Park after a seventy-year hiatus. Scientists expected an ecological ripple effect, but the size and scope of the trophic cascade took them by surprise.7 Wolves are predators that kill certain species of animals, but they indirectly give life to others. When the wolves reentered the ecological equation, it radically changed the behavioral patterns of other wildlife. As the wolves began killing coyotes, the rabbit and mouse populations increased, thereby attracting more hawks, weasels, foxes, and badgers. In the absence of predators, deer had overpopulated the park and overgrazed parts of Yellowstone. Their new traffic patterns, however, allowed the flora and fauna to regenerate. The berries on those regenerated shrubs caused a spike in the bear population. In six years’ time, the trees in overgrazed parts of the park had quintupled in height. Bare valleys were reforested with aspen, willow, and cottonwood trees. And as soon as that happened, songbirds started nesting in the trees. Then beavers started chewing them down. Beavers are ecosystem engineers, building dams that create natural habitats for otters, muskrats, and ducks, as well as fish, reptiles, and amphibians. One last ripple effect. The wolves even changed the behavior of rivers—they meandered less because of less soil erosion. The channels narrowed and pools formed as the regenerated forests stabilized the riverbanks. My point? We need wolves! When you take the wolf out of the equation, there are unintended consequences. In the absence of danger, a sheep remains a sheep. And the same is true of men. The way we play the man is by overcoming overwhelming obstacles, by meeting daunting challenges. We may fear the wolf, but we also crave it. It’s what we want. It’s what we need. Picture a cage fight between a sheep and a wolf. The sheep doesn’t stand a chance, right? Unless there is a Shepherd. And I wonder if that’s why we play it safe instead of playing the man—we don’t trust the Shepherd. Playing the man starts there! Ecologists recently coined a wonderful new word. Invented in 2011, rewilding has a multiplicity of meanings. It’s resisting the urge to control nature. It’s the restoration of wilderness. It’s the reintroduction of animals back into their natural habitat. It’s an ecological term, but rewilding has spiritual implications. As I look at the Gospels, rewilding seems to be a subplot. The Pharisees were so civilized—too civilized. Their religion was nothing more than a stage play. They were wolves in sheep’s clothing.8 But Jesus taught a very different brand of spirituality. “Foxes have dens and birds have nests,” said Jesus, “but the Son of Man has no place to lay his head.”9 So Jesus spent the better part of three years camping, fishing, and hiking with His disciples. It seems to me Jesus was rewilding them. Jesus didn’t just teach them how to be fishers of men. Jesus taught them how to play the man! That was my goal with the Year of Discipleship,

Permanent Revolution THE INDUSTRIAL REVOLUTION OPENED up new ways to convert energy and to produce goods, largely liberating humankind from its dependence on the surrounding ecosystem. Humans cut down forests, drained swamps, dammed rivers, flooded plains, laid down hundreds of thousands of miles of railroad tracks, and built skyscraping metropolises. As the world was moulded to fit the needs of Homo sapiens, habitats were destroyed and species went extinct. Our once green and blue planet is becoming a concrete and plastic shopping centre. Today, the earth’s continents are home to billions of Sapiens. If you took all these people and put them on a large set of scales, their combined mass would be about 300 million tons. If you then took all our domesticated farmyard animals – cows, pigs, sheep and chickens – and placed them on an even larger set of scales, their mass would amount to about 700 million tons. In contrast, the combined mass of all surviving large wild animals – from porcupines and penguins to elephants and whales – is less than 100 million tons. Our children’s books, our iconography and our TV screens are still full of giraffes, wolves and chimpanzees, but the real world has very few of them left. There are about 80,000 giraffes in the world, compared to 1.5 billion cattle; only 200,000 wolves, compared to 400 million domesticated dogs; only 250,000 chimpanzees – in contrast to billions of humans. Humankind really has taken over the world.1 Ecological degradation is not the same as resource scarcity. As we saw in the previous chapter, the resources available to humankind are constantly increasing, and are likely to continue to do so. That’s why doomsday prophesies of resource scarcity are probably misplaced. In contrast, the fear of ecological degradation is only too well founded. The future may see Sapiens gaining control of a cornucopia of new materials and energy sources, while simultaneously destroying what remains of the natural habitat and driving most other species to extinction. In fact, ecological turmoil might endanger the survival of Homo sapiens itself. Global warming, rising oceans and widespread pollution could make the earth less hospitable to our kind, and the future might consequently see a spiralling race between human power and human-induced natural disasters. As humans use their power to counter the forces of nature and subjugate the ecosystem to their needs and whims, they might cause more and more unanticipated and dangerous side effects. These are likely to be controllable only by even more drastic manipulations of the ecosystem, which would result in even worse chaos. Many call this process ‘the destruction of nature’. But it’s not really destruction, it’s change. Nature cannot be destroyed. Sixty-five million years ago, an asteroid wiped out the dinosaurs, but in so doing opened the way forward for mammals. Today, humankind is driving many species into extinction and might even annihilate itself. But other organisms are doing quite well. Rats and cockroaches, for example, are in their heyday. These tenacious creatures would probably creep out from beneath the smoking rubble of a nuclear Armageddon, ready and able to spread their DNA. Perhaps 65 million years from now, intelligent rats will look back gratefully on the decimation wrought by humankind, just as we today can thank that dinosaur-busting asteroid. Still, the rumours of our own extinction are premature. Since the Industrial Revolution, the world’s human population has burgeoned as never before. In 1700 the world was home to some 700 million humans. In 1800 there were 950 million of us. By 1900 we almost doubled our numbers to 1.6 billion. And by 2000 that quadrupled to 6 billion. Today there are just shy of 7 billion Sapiens.

Mostly leaving aside the established and respectable print media, which reach only the ten percent and have been more or less overtaken by events, those who want to alter the current trajectory toward democratic demise must wage information war in a digital media environment increasingly poisoned by fear, anger, and hatred, not to mention the disinformation and kompromat for which it is so perfectly suited. In effect, change makers need to become propagandists themselves, but for a vision of a saner and more humane future. How to go for heart and gut without abandoning reason or stooping to lies and deception is the riddle they must solve. And it must be solved or chance and duress will dictate a future that no one wants.

Capitalism is obsessed with death. The unconscious fear of death is what spurs it on. The threat of death is what stirs its compulsion of accumulation and growth. This compulsion drives us towards not only ecological but also mental catastrophe. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Relentless self-exploitation leads to mental collapse. Brutal competition ends in destruction. It produced an emotional coldness and indifference towards others as well as towards one's own self.

Nothing scares neoliberals more than radical science allied with social movements, but until such a union arises, they have little to fear.

This is a crooked and perverse nation, friend. People are more worried about economy than ecology. JESUS! The lack of money makes life difficult, alright, but the presence of radiation and deathkulture chemicals is the very antithesis of life itself…and people run around arguing about the price of goddamn pantyhose. One thing we MUST prevent, therefore, is letting the Church become a soporific, a “drug” that lets us accept the death of all life on Earth. Yeah, THAT’S funny, HA HA! This better not become some god-awful End Times PORN for those who can only “get off” on fear-and-laughter. The Church should make it easier to conceive of the humans’ inconceivable threat to themselves, but ONLY IF THAT MAKES US DO SOMETHING ABOUT IT. THAT is the whole point.

A lot of the primal spirits were demonized in the eaRly Christian days of the Roman Empire. Lots of the world's magical ecology was wiped away by the howling onslaught that was hurricanes Constantine and Justinian. Such is the way of fearful, powerful men. Not a lot has changed.

we should also be fully aware of how uncertain analyses and projections are in this domain—we will know for sure what is going on only when it is too late. Fast extrapolations only give arguments to global warming deniers, so we should at all costs avoid the trap of “ecology of fear,” a hasty morbid fascination of a dooming catastrophe.

How can I go to bed early instead of watching shows after the kids go to bed? How can my industry become more ecologically sustainable while remaining profitable? How can I work through the fear I have of taking on more responsibility? How can my school provide more resources for students with special needs? How do I start reading all the books I already have instead of buying more? How can I speed up and relax at the same time? How can we make the healthcare system more responsive to people’s needs? What can I do to make eating healthy easier?

I typed a sentence about it being an ominous portent of an “ecofascist future,” in which ecological fears are harnessed to rationalize violent security crackdowns against those deemed lesser humans, often immigrants and the poor. Ecofascism is a real threat, and it is becoming more explicit on parts of the right. But I deleted the term in favor of “eco-authoritarianism”—a bit weaker. But throwing the term “fascism” around is what Other Naomi does, and hadn’t she helped make the very word absurd? Then I realized what I had done: “ecofascism” is the accurate term to describe the threat. And how convenient it is for coalescing fascist forces if the term has been so abused and pipiked that anti-fascists are loath to use it to accurately describe events in the real world.

Huddled in swamps and on remote islands, fearful that to venture back to their villages meant certain death, Indians throughout the region were unable to plant the crops on which their lives depended. By summer, they had begun to die at a startling rate. “[ C] ertainly it is strange to hear how many of late have, and still daily die amongst them,” Winslow wrote. Just about every notable sachem on the Cape died in the months ahead, including Canacum at Manomet, Aspinet at Nauset, and the “personable, courteous, and fair conditioned” Iyanough at Cummaquid. Word reached Plymouth that before he died, the handsome young sachem had “in the midst of these distractions, said the God of the English was offended with them, and would destroy them in his anger.” One village decided to send some gifts to the Pilgrims in hopes of establishing peace, but the Indians’ canoe capsized almost within sight of the plantation, and three of them drowned. Since that incident, not a single Indian from Cape Cod had dared to approach the settlement. Among the Massachusetts, the Pilgrims had earned a new name: wotawquenange—cutthroats. Standish’s raid had irreparably damaged the human ecology of the region.

Above all, the story of the Stato da Mar is a saga about trade. Alone in all the world, Venice was organized to buy and sell. The Venetians were merchants to their fingertips; they calculated risk, return, and profit with scientific precision. The red and gold lion banner of Saint Mark fluttered from mastheads like a corporate logo. Trade was their creation myth and their justification, for which they were frequently reviled by more terrestrial neighbors. There exists no more explicit description of the city's raison d'être and its anxieties than the appeal it made to the pope in 1343 for permission to trade with the Muslim world: "Since, by the Grace of God, our city has grown and increased by the labors of merchants creating traffic and profits for us in diverse parts of the world by land and sea and this is our life and that of our sons, because we cannot live otherwise and know not how except by trade, therefore we must be vigilant in all our thoughts and endeavors, as our predecessors were, to make provision in every way lest so much wealth and treasure should disappear." The appeal's gloomy conclusion echoes a manic-depressive streak in the Venetian soul. The city's prosperity rested on nothing tangible — no landholdings, no natural resources, no agricultural production or large population. There was literally no solid ground underfoot. Physical survival depended on a fragile ecological balance. Venice was perhaps the first virtual economy, whose vitality baffled outsiders. It harvested nothing but barren gold and lived in perpetual fear that, if its trade routes were severed, the whole magnificent edifice might simply collapse.

Moreover, after thirty years of research, a great many of our GE fears have been quieted. Health concerns appear to be a nonstarter. More than a trillion GE meals have been served, and not a single case of GE-induced illness has turned up. Ecological devastation was another worry, but, overall, GE appears to be good for the environment. The seeds don’t require plowing, so soil structure remains intact. This halts erosion, improves carbon sequestration and water filtration, and massively reduces the amount of petrochemical inputs needed to grow our food. Herbicide use is also down, while yield increases are up.

Theodore Roethke said it best: I wake to sleep, and take my waking slow. I feel my fate in what I cannot fear. I learn by going where I have to go. This shaking keeps me steady. I should know. What falls away is always. And is near. I wake to sleep, and take my waking slow. I learn by going where I have to go.10 In

Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump. A

Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump. A

Just as woodpeckers specialise in extracting insects from the trunks of trees, the first humans specialised in extracting marrow from bones. Why marrow? Well, suppose you observe a pride of lions take down and devour a giraffe. You wait patiently until they’re done. But it’s still not your turn because first the hyenas and jackals – and you don’t dare interfere with them – scavenge the leftovers. Only then would you and your band dare approach the carcass, look cautiously left and right – and dig into the edible tissue that remained. This is a key to understanding our history and psychology. Genus Homo’s position in the food chain was, until quite recently, solidly in the middle. For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators. It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana-republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Nordhaus and Shellenberger called this view “nihilistic ecotheology.” That worldview, they said, comprises “apocalyptic fears of ecological collapse, disenchanting notions of living in a fallen world, and the growing conviction that some kind of collective sacrifice is needed to avoid the end of the world.” The eco-nihilists have “nostalgic visions of a transcendent future in which humans might, once again, live in harmony with nature through a return to small-scale agriculture, or even to hunter-gatherer life.

As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Angry activists on Cape Cod were pushing to halt construction of this tunnel, fearful that all the wastewater flowing out of it would harm marine life and damage the ecologically fragile waters off the Atlantic coast.

Yet what is inescapably different about today is that never in the history of human life have so many people been so threatened by the changes our planet is undergoing; never have some of the planetary changes we are witnessing occurred so quickly, with so little time for adaptation; and never before has one species (us) been identified as the primary cause of such rapid, large-scale changes. It is this recognition of our vulnerability and our culpability, along with the fear that things are on the verge of getting much, much worse and there is little we can do about it, that lies behind the despair so prevalent in this age. We increasingly observe the temptation to such despair among scientists, environmentalists, those who work for development and aid agencies, and even portions of the general public. In our own work and ministry—and, indeed, as we did research for the science portions of this book—we have occasionally wrestled with such despair ourselves.

Our ancient sources of wisdom call on human beings to rise to their highest capacity and behave in extraordinarily open and generous ways to one another, under difficult circumstances to transcend differences and create understanding across all barriers of convention and fear. This wisdom is fragile as our environment is fragile, threatened by an overwhelming material culture. I believe in a spiritual ecology. In today’s world, Judaism and Tibetan Buddhism and other wisdom traditions are endangered species.

A recent Chicago study, for example, has shown that it costs $60,000 to hook up a new house in an outer suburb to the utility infrastructure as against $5,000 for the same house in an existing suburb. “Who foots the bill? Taxpayers in the established suburbs.”72

We assume that a large brain, the use of tools, superior learning abilities and complex social structures are huge advantages. Only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Ghanima sensed her brother trembling where he sat in front of her. “What have you done?” she demanded. But he would not leave his own train of revelation. “Fewer sandtrout—the ecological transformation of the planet . . .” “They resist it, of course,” she said, and now she began to understand the fear in his voice, drawn into this thing against her will. “When the sandtrout go, so do all the worms,” he said. “The tribes must be warned.” “No more spice,” she said. Words merely touched high points of the system danger which they both saw hanging over human intrusion into Dune’s ancient relationships. “It’s the thing Alia knows,” he said. “It’s why she gloats.” “How can you be sure of that?” “I’m sure.” Now she knew for certain what disturbed him, and she felt the knowledge chill her. “The tribes won’t believe us if she denies it,” he said. His statement went to the primary problem of their existence: What Fremen expected wisdom from a nine-year-old? Alia, growing farther and farther from her own inner sharing each day, played upon this.

They move stone to stone, stream course to stream course, star track to star track, fire-flown spark to night above, the screams of bairns they urge on, and the moans of the violently slain. They have no origin but origin itself; they have pale white skin and coal dark eyes, seeing beyond seeing, cruel beyond cruel, sheltering beyond sheltering, giving beyond giving. The elfin knight-lord leads them; cavalier, twirling wand, taming his gray horse, making visions, deceiving eyes, calling away, working baleness, working peace, striking at will, striking at all in unguessable order. He leads hunters; he leads the wild rout, he leads the winds and the storms. It is he the winds all fear; his magic has made men and women to love one another and hate one another.

This is our home, at the deepest level, and we can't be lost from it, can't "go missing", can't vanish into a fictional nothingness which is only a fearful abstraction. We are involved in this earth and sky, the deep abyss below, the boundless field of stars, forever. It's not an optional participation.

After observing animals for millions of years, as our most important intellectual activity, we deformed the messenger itself. We made our animal fellow something to be possessed rather than someone to be encountered as a spiritual being. Our prehistoric “agreements” with the animal nations, our “negotiations” with wild animals, were once the biggest part of human culture. This was not a simple “identification with nature,” as the conservationists phrase it today. It was a lifetime work, to build covenants, or treaties of affiliation, with the nations of the Others. With domestication wild things became the enemies of tame things, materially and psychologically. The wild unconscious of mankind, its fears and dreams and subconscious impulses, lost their affiliation or representation by wild things, and those were the very things by which, for a million years, we had worked out a meaningful relationship with the sentient universe. The wild unconscious was driven away into the wilderness. We began to view the planet as a thing, rather than a thou.” We began to see our world as an organism to be possessed, rather than a spiritual moment to be encountered." -J.T. Winogrond

Progress is happening all around us, and an urban mountain lion is the ultimate sign of the region’s ecological health. The plight of P-22 has captured the imagination of Angelinos—and people across the globe—bringing them a glimpse into a wilder world, one that refuses to be contained by the boundaries of endless paved freeways. Even some who fear P-22 and his brethren still cheer him on, sharing the sentiment expressed by Gregory Rodriguez in the LA Times: “I have no illusions that the Glendale bear or P-22 wouldn’t hesitate to dine on me given the right circumstances. But I’m still rooting for them. Deep down I’m hoping that if they can survive at the margins of human civilization without forsaking their wildness, so can I.” Truly, it’s something to celebrate that the city that gave us Carmageddon also has allowed a mountain lion to thrive. Los Angeles now needs to prove to P-22 his journey wasn’t for naught. Let’s give him—and all his Santa Monica Mountain kin—a Hollywood ending by building the largest wildlife crossing in the world in one of the largest urban areas in the country. He deserves as much.

Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana-republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

[Former Australian Greens Leader] Bob Brown, who spent much of his political life lying awake at night worrying about the ecological destruction of the planet, immediately leaps on the idea of 'curing sleep'. 'We are going into terrifying technologies which define our role as human beings on a beautiful finite planet and as far as we know is the only one that has got anything like us,' he says. 'We are in an age of unbridled technology for profit, and as people are spendin billions of dollars to avoid looking old, we'll have people spending billions of dollars if an answer comes along to avoid sleeping.' We are mortal beings with natural fears about existence and mortality. Sleep, he says, is part of that mortality and of being human. Sleep should be honoured, just as we should respect that we live and then we die. 'It's a little bit like winter; it's a grounding period for the exuberance of life which follows. The next round.' he says.

Anxious to let my features show': Asian American woman shares fear of harassment - CNN - YouTube channel - Comment for this video with broader perspective, Part 1 Not only America, but in many white countries, other races are getting attacked is happening here and then, Once in Australia, Indians were targeted, In USA before few years black people were targeted (Kindly stay away those genocide things - For example LTTE, Russia - Ukraine, Hindu - Muslim , these things are multi dimensional issues and can not be solved by anyone that soon or that easily), Now I focus only on racist attacks whether it happens in USA or India or Any countries, Not only asian women, all races are attacked somewhere, but why it happens? 1) Not understanding other cultural values, (For example Asian/ China food style is more unique (Noodles, spices, insects and all) why did they develop such food habit is a long way debate, because of evolution, In ancient time most of chinese and Mongolia land was affected by many pandemics and insect attacks due to so many ecological, evolutionary and spiritual reasons, thus their food habits became unique like eating insects and all, Now USA or Strong white people, they eat too much fats such as Burger, Hotdog, clarified butter, pork, beef steak, eggs and more and more eggs, alcohol, etc., their food habits are mostly attacking type or anti predatory type, why did they develop such attitude, it is because of White people that settled in North American land after defeating red - Indians or Native American or Geronimo , so after defeating those native people although America is cool place to live there are many places in America are extremely harsh not like India, those extremely harsh conditions, ecology, evolutionary, adaptation, and even spiritual reasons made them with strong life style and although they understand humanism as well they also protect neutral and orthodox Christianity within themselves just like UK, So when other races or other country people are taking jobs, places or even becoming dominating or some people are pervert in sexual relationships which may pollute society as well, extreme science which is against orthodox Christianity (If it is India , extreme science is against orthodox Hinduism), these are all some of the factors behind racist attack, the solution is understand other culture and try to assimilate and embrace rather than oppose it. Because in this world there is no perfect culture,

Expertise is no shield against failure to see ahead. Paul Erlich, a brilliant academic who has devoted his entire life to ecological issues, has been wrong in nearly all his major predictions. He was wrong about diminishing resources, he was wrong about the population explosion, and he was wrong that we would lose 50% of all species by the year 2000. His lifelong study of these issues did not prevent him from being wrong.

How can my industry become more ecologically sustainable while remaining profitable? How can I work through the fear I have of taking on more responsibility? How can my school provide more resources for students with special needs? How do I start reading all the books I already have instead of buying more? How can I speed up and relax at the same time? How can we make the healthcare system more responsive to people’s needs? What can I do to make eating healthy easier? How can I make decisions with more confidence?

This could come as disheartening news to ecological campaigners who believe that positive and optimistic messages of a better future are far more effective than visions of apocalypse in rousing people to action. While that may be true for motivating action among the general public, it is less obviously the case for the privileged and powerful, who are more likely to respond to crisis and even fear. The chances are that they will only take radical action if they feel they have something to lose.

Ever since the Prajnā-Pāramitā-Sūtras, or the scriptures on the perfection of wisdom, practitioners of Mahāyāna and Tantrayāna have sought to cultivate the recognition that all phenomena are empty (shūnya): Everything that we could possibly point to, talk about, or even merely think of is a conceptual construct. Hence, according to the masters of Mahāyāna and Tantrayāna, nothing that is composite has any essence (sva-bhāva); everything is “without self” (nairātmya). In its most developed form—that of the Madhyamaka school founded by Nāgārjuna—this teaching came to mean that nothing is independently real. In his Madhyamaka-Kārikā (24.18), Nāgārjuna notes that it is the Buddha’s teaching of “dependent origination (pratītya-samutpāda) that we call ‘emptiness’ (shūnyatā).” Everything arises in dependence on causes and conditions or what in modern ecology is known as the “web of life” or “interconnectedness.” When we think of a star, for instance, we must admit that it is not so much a stable thing but a very complex process of limited duration. The same is true of our body, the mind, and every other conceivable thing. But in order to navigate in the world of appearances, we artificially construct a cosmos populated by stable things, as if these had inherent existence. The problem with this is that we begin to take them very seriously—including our body-mind—and start reacting either by attracting or rejecting them. In the case of our body, we even go so far as to identify with it, and as a result we suffer all kinds of negative consequences, notably the fear of death. The cure, according to Mahāyāna and Tantrayāna, is to cultivate the vision of emptiness, realizing of course that “emptiness” itself is a mental construct and therefore empty of inherent existence. Practitioners who forget this truth are apt to take shūnyatā itself as a definitive view (drishti) rather than as an antidote to all abstractions, which is the intended purpose. This kind of thinking has led to accusations of nihilism: that nothing whatsoever is real at any level and that nirvāna therefore is a completely meaningless and undesirable goal. In fact, both nihilism and realism are erroneous. Already the Buddha declined to speculate about the nature of nirvāna; he simply wanted to point a way to its realization. The Madhyamaka school simply developed this fundamental teaching along rigorous logical lines, focusing on the art of refutation of all possible metaphysical standpoints. But the language of emptiness is not meant to be merely a game of logic. Its real function is to shatter the conceptual mind and guide it to the truth about phenomena. For this emptiness must not only be understood intellectually but experienced through the cultivation of wisdom and compassion by means of the ten stages of the bodhisattva path.

Ever since the Prajnā-Pāramitā-Sūtras, or the scriptures on the perfection of wisdom, practitioners of Mahāyāna and Tantrayāna have sought to cultivate the recognition that all phenomena are empty (shūnya): Everything that we could possibly point to, talk about, or even merely think of is a conceptual construct. Hence, according to the masters of Mahāyāna and Tantrayāna, nothing that is composite has any essence (sva-bhāva); everything is “without self” (nairātmya). In its most developed form—that of the Madhyamaka school founded by Nāgārjuna—this teaching came to mean that nothing is independently real. In his Madhyamaka-Kārikā (24.18), Nāgārjuna notes that it is the Buddha’s teaching of “dependent origination (pratītya-samutpāda) that we call ‘emptiness’ (shūnyatā).” Everything arises in dependence on causes and conditions or what in modern ecology is known as the “web of life” or “interconnectedness.” When we think of a star, for instance, we must admit that it is not so much a stable thing but a very complex process of limited duration. The same is true of our body, the mind, and every other conceivable thing. But in order to navigate in the world of appearances, we artificially construct a cosmos populated by stable things, as if these had inherent existence. The problem with this is that we begin to take them very seriously—including our body-mind—and start reacting either by attracting or rejecting them. In the case of our body, we even go so far as to identify with it, and as a result we suffer all kinds of negative consequences, notably the fear of death. The cure, according to Mahāyāna and Tantrayāna, is to cultivate the vision of emptiness, realizing of course that “emptiness” itself is a mental construct and therefore empty of inherent existence. Practitioners who forget this truth are apt to take shūnyatā itself as a definitive view (drishti) rather than as an antidote to all abstractions, which is the intended purpose. This kind of thinking has led to accusations of nihilism: that nothing whatsoever is real at any level and that nirvāna therefore is a completely meaningless and undesirable goal. In fact, both nihilism and realism are erroneous. Already the Buddha declined to speculate about the nature of nirvāna; he simply wanted to point a way to its realization. The Madhyamaka school simply developed this fundamental teaching along rigorous logical lines, focusing on the art of refutation of all possible metaphysical standpoints. But the language of emptiness is not meant to be merely a game of logic. Its real function is to shatter the conceptual mind and guide it to the truth about phenomena. For this emptiness must not only be understood intellectually but experienced through the cultivation of wisdom and compassion by means of the ten stages of the bodhisattva path. The inherent selflessness or emptiness of beings notwithstanding, a bodhisattva is altruistically dedicated to their liberation.

Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

Anthropology supports this bleak assessment of the human psyche. With few exceptions, there are no harmless people, and the savage mind, whatever its virtues, is often prey to unconscious forces and raw emotions (and is therefore the author of savage behavior). A review of the anthropological literature reveals three seemingly universal tendencies of the human mind: we are prone to superstition and magical thinking, we are predisposed to paranoia, and we project our own hostility onto others.4 In essence, says Melvin Konner, chronic fear pervades the psyche and drives human behavior.5 Although the last word has yet to be spoken, there seems to be an emerging scientific consensus: we humans are a volatile mix of animal, primal, and civil—a tangle of emotions and drives that all but guarantees inner and outer conflicts.

Good people destroy nothing needlessly, protect even insects from the flame of the lamp or rescue earthworms from drying asphalt into grass. They are protectors of all life—and do not fear ridicule.