Techno Life Quotes

I guess our lives are all dreams – as real to us as they are meaningless to everyone else.

Bringing a child into the world without its consent seems unethical. Leaving the womb just seems insane. The womb is nirvana. It’s tripping in an eternal orb outside the space-time continuum. It’s a warm, wet rave at the center of the earth, but you’re the only raver. There’s no weird New Age guide. There’s no shitty techno. There’s only you and the infinite.

We should all be so lucky to get from life a sunny-day swim in chemical waste.

I never imagined that something as solemn and final as death could be this idiotic. It was the keyhole through which I first glimpsed life's madness: the institutions we believe in will pervert us, our loved ones will fail us, and death is a falling piano.

There's nothing quite like the sight of two dozen half-naked octogenarians. We enter the stage of life as dolls and exit as gargoyles.

You have to feel the mix and you have to feel the work and the sweet somehow which somebody is investing in that moment in the way that you can really feel the passion.

What divine imagination could conjure something so imperfect as life?

I think of this as the techno-skeptic position, eloquently articulated by Andrew Ng: “Fearing a rise of killer robots is like worrying about overpopulation on Mars.

The simple fact of the matter is that trying to be perfectly likable is incompatible with loving relationships. Sooner or later, for example, you’re going to find yourself in a hideous, screaming fight, and you’ll hear coming out of your mouth things that you yourself don’t like at all, things that shatter your self-image as a fair, kind, cool, attractive, in-control, funny, likable person. Something realer than likability has come out in you, and suddenly you’re having an actual life. Suddenly there’s a real choice to be made, not a fake consumer choice between a BlackBerry and an iPhone, but a question: Do I love this person? And, for the other person, does this person love me? There is no such thing as a person whose real self you like every particle of. This is why a world of liking is ultimately a lie. But there is such a thing as a person whose real self you love every particle of. And this is why love is such an existential threat to the techno-consumerist order: it exposes the lie.

Faced with the blazing magnificence of the everyday, the artist is both humbled and provoked. There are photographs now of events on an unimaginable scale [...] When we look at these images, there is, yes, legitimate wonderment at our own lengthening reach and grasp. But it would be vain indeed to praise our puny handiwork--the mastery of the Hubble wielders, the computer enhancers, the colorizers, all the true-life-fantasist counterparts of Hollywood's techno-wizards and imagineers--when the universe is putting on so utterly unanswerable a show. Before the majesty of being, what is there to do but hang our heads?

To be honest, my life has exhibited many strange and sometimes troubling characteristics, but shortness is not one of them. It feels like an eternity since I started school and a techno-social epoch since I moved to San Francisco. My phone couldn't even connect to the internet back then.

In the beginning was the Word. And the Word was programmed in classic binary. And the Word said, “Let there be life!” And so, somewhere in the TechnoCore vaults of my mother’s estate, frozen sperm from my long-dead daddy was defrosted, set in suspension, shaken like the vanilla malts of yore, loaded into something part squirt gun and part dildo, and—at the magic touch of a trigger—ejaculated into Mother at a time when the moon was full and the egg was ripe.

The past few months have been the most serene of his adult life. The megalopolis in his mind has quieted to a country road. He does his work, he eats his bread, and he sleeps with the knowledge that today hasn't added to the sum of human misery. For now at least it's peace of a kind he hadn't imagined himself worthy of receiving.

I’d never imagined that something as solemn and final as death could be this idiotic. It was the keyhole through which I first glimpsed life’s madness: The institutions we believe in will pervert us, our loved ones will fail us, and death is a falling piano.

The same is true of stories and legends that haunt urban space like superfluous or additional inhabitants. They are the object of a witch-hunt, by the very logic of the techno-structure. But [the extermination of proper place names] (like the extermination of trees, forests, and hidden places in which such legends live) makes the city a 'suspended symbolic order.' The habitable city is thereby annulled. Thus, as a woman from Rouen put it, no, here 'there isn't any place special, except for my own home, that's all...There isn't anything.' Nothing 'special': nothing that is marked, opened up by a memory or a story, signed by something or someone else. Only the cave of the home remains believable, still open for a certain time to legends, still full of shadows. Except for that, according to another city-dweller, there are only 'places in which one can no longer believe in anything.

They were building a life of small kindnesses together. Some days it was extraordinary.

They're trying to breed a nation of techno-peasants. Educated just enough to keep things going, but not enough to ask tough questions. They encourage any meme that downplays thoughtful analysis or encourages docility or self indulgence or uniformity. In what other society do people use "smart" and "wise" as insults? We tell people "don't get smart." Those who try, those who really like to learn, we call "nerds." Look at television or the press or the trivia that passes for political debate. When a candidate DOES try to talk about the issues, the newspapers talk about his sex life. Look at Saturday morning cartoon shows. Peasants, whether they're tilling fields or stuffing circuit boards, are easier to manipulate. Don't question; just believe. Turn off your computer and Trust the Force. Or turn your computer on and treat it like the Oracle of Delphi. That's right. They've made education superficial and specialized. Science classes for art majors? Forget it! And how many business or engineering students get a really good grounding in the humanities? When did universities become little more than white collar vocational schools?

A mother comforts, a mother cleans. A mother gives when any reasonable person would deny. Life might affix any number of labels to Vera- Russian, pensioner, widow, daughter- but when she looked to her washed-out reflection in the bathroom mirror, she saw only Lydia's mother.

lead to nonhuman “persons” and “nonperson” humans, unhinging the existing argument behind intrinsic sanctity of human life and paving the way for such things as harvesting organs from people like Terry Schiavo whenever the loss of cognitive ability equals the dispossession of “personhood.

The separation of the individual from a corporeal relationship with the Soul is mirrored in the separation of the individual from nature. This is perhaps one of the most important spiritual and psychological poisons of modernity: the alienation of the individual from the wilderness of nature. The modern obsession with progress and technology has worked to effectively separate man from the unpredictable and uncontrollable milieu of the wilderness and the concomitant alienation of the Soul from the flesh. The modern mind worships the Techno-God and uses many methods to enforce the separation of the flesh from the Soul. Reconnecting to nature requires only concentrated periods spent in a natural environment instead of living a life entirely immersed in artificial environments Efforts should be made to spend significant time in nature to allow the Sacramental Vision to thrive and organically develop. Without a constant connection to nature, the primordial voice of the Soul will eventually fade into silence. Nature must become a constant companion.

there is no other civilization that can serve as support; we have to face our problems alone. The only prospect offered us as a counterpart of the cyclical laws, and that only hypothetical, is that the process of decline of the Dark Age has first reached its terminal phases with us in the West. Therefore it is not impossible that we would also be the first to pass the zero point, in a period in which the other civilizations, entering later into the same current, would find themselves more or less in our current state, having abandoned—"superseded"—what they still offer today in the way of superior values and traditional forms of existence that attract us. The consequence would be a reversal of roles. The West, having reached the point beyond the negative limit, would be qualified to assume a new function of guidance or command, very different from the material, techno-industrial leadership that it wielded in the past, which, once it collapsed, resulted only in a general leveling. This rapid overview of general prospects and problems may have been useful to some readers, but I shall not dwell further on these matters. As I have said, what interests us here is the field of personal life; and from that point of view, in defining the attitude to be taken toward certain experiences and processes of today, having consequences different from what they appear to have for practically all our contemporaries, we need to establish autonomous positions,

The Pyrenean ibex, an extinct form of wild mountain goat, was brought back to life in 2009 through cloning of dna taken from skin samples. This was followed in June of 2010 by researchers at Jeju National University in Korea cloning a bull that had been dead for two years. Cloning methods are also being studied for use in bringing back Tasmanian tigers, woolly mammoths, and other extinct creatures, and in the March/April 2010 edition of the respected Archaeology magazine, a feature article by Zah Zorich (“Should We Clone Neanderthals?”) called for the resurrection via cloning of what some consider to be man’s closest extinct relative, the Neanderthals. National Geographic confirmed this possibility in its May 2009 special report, “Recipe for a Resurrection,” quoting Hendrik Poinar of McMaster University, an authority on ancient dna who served as a scientific consultant for the movie Jurassic Park, saying: “I laughed when Steven Spielberg said that cloning extinct animals was inevitable. But I’m not laughing anymore.… This is going to happen.

You've heard the call: We have to do something. We need to fight. We need to identify the enemy and go after them. Some respond, march and chant. Some look away, deny what's happening and search out escape routes into imaginary tomorrows: a life off the grid, space colonies, immortality in paradise, explicit denial, or consumer satiety in wireless, robot staffed, 3-D printed techno-utopia. Meanwhile, the rich take shelter in their fortresses, trusting to their air conditioning, private schools, and well-paid guards. Fight. Flight. Flight. Flight. The threat of death activates our deepest animal drives.

The new God is the intelligence of a living, sacred universe. The purpose that guides the evolution of species comes from larger, living wholes. The environment creates organisms for its purposes, as much as organisms alter the environment for theirs. The parts create the whole, and the whole creates the parts. 20 Thirteen years ago when I first began telling people I was a Lamarckian, I was met with eye rolls or blank stares. But last week I confessed it to a biologist I met at a conference and he didn’t bat an eye. “Everyone is a Lamarckian now,” he said. “Lamarck was right.” This is no longer fringe science. I refer the interested or skeptical reader to James Shapiro’s Evolution: A View from the 21st Century, Denis Noble’s Dance to the Tune of Life, and Scott Turner’s Purpose and Desire. The Whole has created humans too for its purpose. There is a certain comfort in thinking that the planet will be fine without us, yet there is also a certain fatalism. It is akin to the fatalism that comes in response to disconnection from one’s destiny. It induces a kind of aimlessness. As humanity exits the old Story of Ascent and its triumphant techno-utopian destiny, we are indeed experiencing a collective aimlessness. In that story, our purpose was ourselves. That purpose has been exhausted. We are ready to devote ourselves to something greater. In the Story of Interbeing, entrusted with gifts and bound by love, we realize that our passage through the present initiatory crisis is of planetary moment. Out of the wreckage of what we thought we knew, something else may be born.

Online’ sales on the Internet are only an improvement of the old mail order catalogues, which were introduced in . . . 1850; they do not represent a structural change. Similarly, the Internet, multimedia cell phones, cable television, smartcards and the general computerisation of society — even genetic engineering — do not represent structural changes. They are all only developments of what already existed. There is nothing in all this to compare with inventions that really turned the world upside down, the real techno-economic metamorphoses introduced between 1860 and 1960 that revolutionised society and the framework of life: internal combustion engines, electricity, the telephone, telegraph, radio (which was more revolutionary than television), trains, cars, airplanes, penicillin, antibiotics, and so forth. The ‘new economy’ is behind us! No fundamental innovation has taken place since 1960. Computers only allow us to accomplish differently, faster and more cheaply (but with much greater fragility) what was already being done. On the other hand, the automobile, antibiotics, telecommunications and air travel were authentic revolutions that made possible what before had been impossible.

As with the eighteenth-century Enlightenment in which intellectual and scientific reason elevated the authority of scientists over priests, techno-utopians believe they will triumph over prophets of doom by “stealing fire from the gods, breathing life into inert matter, and gaining immortality. Our efforts to become something more than human have a long and distinguished genealogy.

may be considered a rising religion because of its numerous parallels to religious themes and values involving godlike beings, the plan for eternal life, the religious sense of awe surrounding its promises, symbolic rituals among its members, an inspirational worldview based on faith, and technology that promises to heal the wounded, restore sight to the blind, and give hearing back to the deaf.

The tools you use today will not be the tools you use in the future. You may have heard the term “life sport” before. It refers to sports—like golf, tennis, or swimming—that you can play from ages seven to seventy. Wired co-founder Kevin Kelly recently expanded this concept to include technology as life sport, outlining a list of “techno life skills” that we should all cultivate. As Kelly puts it: “If you are in school today the technologies you will use as an adult tomorrow have not been invented yet. Therefore, the life skill you need most is not the mastery of specific technologies, but mastery of… how technology in general works.

Above the doorway hangs a bumper stricker of a fish with WWJCD? inscribed across its body, sent by an American church along with a crate of bibles in response to our plea for life-saving aid.

Now imagine a world in which every newborn baby immediately has a little capsule implanted under his armpit. Inside are monitors, tiny amounts of hormones, a wireless transmitter and receiver.¼ From birth, no moment in a person’s life will go unmonitored.

They’re working on a third Peptide Nucleic Acid (pna) strand—a synthetic hybrid of protein and dna—to upgrade humanity’s two existing dna strands from double helix to triple. In so doing, these scientists “dream of synthesizing life that is utterly alien to this world—both to better understand the minimum components required for life (as part of the quest to uncover the essence of life and how life originated on earth) and, frankly,

As a computer scientist, I make a living helping to advance the cutting edge of the digital world. Like many in my field, I’m enthralled by the possibilities of our techno-future. But I’m also convinced that we cannot unlock this potential until we put in the effort required to take control of our own digital lives—to confidently decide for ourselves what tools we want to use, for what reasons, and under what conditions. This isn't reactionary, it’s common sense.

Christ's supremacy over all things means that Christians flourishing does not hinge on my adoption or rejection of certain technologies. It hinges on my heart's focus on the Savior...Whether we buy a seat on a spaceship rendezvous to the moon or stay within the confines of an Amish-like commune, we will find no hope apart from our union to Christ...He frees us from slavery to the technological desires of self-creation and self-determining individualism...Our gadgets and techno-possibilities no longer define us; Christ does. He defines our calling. If we follow his word, we will be protected from being used by our tools.

REMEMBER THIS •​Stop deflecting blame. When kids don’t act the way parents want, it’s natural to look for answers that help parents divert responsibility. •​Techno-panics are nothing new. From the book, to the radio, to video games, the history of parenting is strewn with moral panic over things supposedly making kids act in strange ways. •​Tech isn’t evil. Used in the right way and in the right amounts, kids’ tech use can be beneficial, while too much (or too little) can have slightly harmful effects. •​Teach kids to be indistractable. Teaching children how to manage distraction will benefit them throughout their lives.

the Millennium Project, founded after a three-year feasibility study with the United Nations University, Smithsonian Institution, and the Futures Group International, where synthetic biologists affirm that “as computer code is written to create software to augment human capabilities, so too genetic code will be written to create life forms to augment civilization.”[24] Furthermore, as biotech, infotech, nanotech, and cognotech breakthroughs quickly migrate with appropriate synergies to create widespread man-machine adaptation within society, a “global collective intelligence system [hive supermind] will be needed to track all these science and technology advances,” the report goes on to say.

As a computer scientist, I make a living helping to advance the cutting edge of the digital world. Like many in my field, I'm enthralled by the possibilities of our techno-future. But I'm also convinced that we cannot unlock this potential until we put in the effort required to take control of our own digital lives — to confidently decide for ourselves what tools we want to use, for what reason, and under what conditions.

The word visionary has become so overused to the point of irrelevance. We focus on a limited set of techno-celebrities when we need to build collaboration among people with unique life experience who offer diverse thinking for solving society’s big challenges. - Tom Golway

He sells something high-tech and gadgety that I don't pretend to understand: techno gizmos that somehow make everything go faster, as if life weren't going fast enough already.

It is common today to hear techno-futurists and billionaire trans-humanists muse about the potential of technology to help mankind—or least the extremely wealthy—slip the surly bonds of aging and even death by “uploading” memories to a digital cloud and using AI to recreate consciousness. Billionaire investor and entrepreneur Balaji Srinivasan, who sees “the vector of our civilization” in terms of a choice between “anarcho-primitivism or optimalism/transhumanism,” has talked about “life extension” technologies that could make possible what he calls “genomic reincarnation,” in which a person’s sequenced DNA could in theory be synthesized and printed out into a new body, “like a clone, but it is you in a different time.”23 And of course there are the billionaire enthusiasts like Elon Musk who see a future in which technology is fused with human biology in some kind of brain-machine interface, or Mark Zuckerberg, who dreams of replacing physical society with a virtual “Metaverse.

Christian Sia 5-Star Review "AI Beast by Shawn Corey is a fascinating techno-thriller featuring AI technology and compelling characters. Professor Jon Edwards is a genius who intends to solve the problems of humanity, and this is the reason for creating Lex, an AI computer with incredible powers. While regulators are not sure of what she can do and despite the opposition from different quarters that Lex can be dangerous, the professor believes in its powers. Lex is supposed to be a rational, logical computer without emotions, capable of reproducing processes that can improve life. When she comes to life, she is incredibly powerful, but there is more to her than the professor has anticipated. After an accident, Jon awakens to the startling revelation that Lex might have a will of her own. What comes after is a compelling narrative with strong apocalyptic themes, intrigue, and a world that can either be run down or saved by an AI computer. The novel is deftly plotted, superbly executed, and filled with characters that are not only sophisticated but that are embodiments of religious symbolism. While Lex manipulates reality and alters the minds of characters in mysterious ways, there are relationships that are well crafted. Readers will appreciate the relationship between the quantum computer science student Nigel and the professor and the professor's affair with his mother. While the narrative is brilliantly executed and permeated with realism, it explores the theme of Armageddon in an intelligent manner. AI Beast is gripping, a story with twisty plot points and a setting that transports readers beyond physical realities. The prose is wonderful, hugely descriptive, and the conflict is phenomenal. A page-turner that reflects Shawn Corey's great imagination and research.

Biopolitics is characterized by, 'You should do it!' through excessive exertion of discipline and punishment; psychopolitics is characterized by, 'You could do it!' through the compulsion of psychiatric therapies and excessive positivity; and technopolitics is characterized by, 'You would do it!' through the impulsion of marketing, branding, and selling one’s own digital identity via OnlyFans, Twitch, Instagram, and Twitter because of the allure of infinite digital potential and techno-power to create new virtual realities and live out the life of your dreams albeit synthetic and inauthentic as a means to subjugate the minds and bodies of people to behave certain desirable ways that benefit the techno-states’ algorithmic parameters and intuitively exert coercion and control through techno-discursive and non-discursive formations of knowledge-acquisition and pre-selection of algorithmic feeds that are preordained not to benefit the collective interest of humanity but through the survivability of the company as they demand it so.

Just a few days before, Jason had been part of the noisy street- scape, trying to talk to his aunt Joyce back in Shakopee, Minnesota. To avoid the blaring traffic and techno music, he’d ducked into a quiet construction site, phone pressed against his ear, eyes on his shoes. That was when a hard punch connected with his cheekbone. The phone went flying. Probably the worst text I’ve ever gotten was the one line, Jason’s been mugged. Accounting it later, he would say his military training must have kicked in. “Before I could think about it, I’d kicked the legs out from under one of the guys.” And that was when he said it. Jason uttered a phrase so outrageous, so utterly shameless, it can be used only once per life- time, and until then stored in a special box sternly labeled, In case of emergency, break glass. “It’s terrible; it’s right out of a Steven Seagal direct-to-VHS movie,” he admitted, as I coaxed the story out of him again. “Well, I mustered up my army drill sergeant voice and I barked, ‘Motherf*cker! You want a piece of me?’” Jason claims the second it came out of his mouth, he was already embarrassed. Embarrassed in front of what turned out to be teen boys, kids really, who clearly didn’t speak English. They ran off with his phone and Jason found his way back to Brian’s hospital room with a headache, a purple contusion, and a strong will to get his brother well—and the hell out of Asia.

With one minute to spare, Madison arrived at the Space Needle. Her rose was hastily clipped into her short dark hair. Her cheeks were red from all of the mad rushing around. But she had made it on time. So had Jeremy. Once again he was waiting by the elevator that rode up to the top of the Space Needle. A somewhat faded blue carnation was pinned to the lapel of his jacket. Madison, who usually overplanned everything, hadn’t taken one second to plan what she would say when she finally met “Blue” face-to-face. A man with a bouquet of balloons passed by, and she ducked out of sight behind them. As she ran alongside the vendor, she hastily tried to collect her thoughts. So much was riding on this meeting, and she didn’t want to blow it. When the balloon man got close to the elevator tower, Madison jumped out from behind the balloons and hid by a corner of the tower. Her mind was still a complete blank. But she couldn’t leave Jeremy standing there for another minute. So she inched her way along the wall until she was safely hidden behind the post he was leaning against. Madison checked the TechnoMarine watch she’d borrowed from Piper. It was nearly five minutes after four. Time was running out! She had to say something. But what? Barely a foot away, she heard Jeremy exhale in frustration, and her heart sank. When he made a move to leave, her hand shot out from behind the pillar and caught hold of his. “Blue?” she whispered. “Please don’t turn around.” Jeremy didn’t move. “Okay,” he said warily. “I’m trying to find the words to tell you what our letters have meant to me,” she whispered. “And how much your friendship means to me.” Jeremy nodded. “It’s been important to me, too.” He started to turn around, but Madison tugged his arm, hard. “Don’t look, yet. Please!” Jeremy quickly turned his head away. “All right, but--” Madison didn’t let him finish. She squeezed her eyes shut and started babbling. “I didn’t know who you were until last Friday--which, incidentally, turned out to be about the most important day of my life. And when I knew it was you, I just didn’t know how to tell you that I was me. You once told me I was cold and heartless, and I just couldn’t bear it if you said it again. Everything has been so perfect, I just don’t want to blow it, and now that we’re standing here holding hands, I don’t want to let go--” “So don’t,” a voice whispered, very close to her cheek.

If we think about the world techno-utopians are envisioning, it may be hard for the average citizen to have the freedom and autonomy to enjoy meaningful work. Would a life where your daily existence relied on driving four hours a day for Uber, serving as a concierge for your Airbnb guests in the spare room, and spending your evenings doing crowdwork on Amazon’s Mechanical Turk meet Epicurus’s test? And would you have any time to live an “examined” life? Is the goal of tech success freedom, or addiction?

It was the keyhole through which I first glimpsed life’s madness: The institutions we believe in will pervert us, our loved ones will fail us, and death is a falling piano.

Our culture of violence is an incubator, where our children are the crop of future techno-warrior killers.

You’ve heard the call: We have to do something. We need to fight. We need to identify the enemy and go after them. Some respond, march, and chant. Some look away, deny what’s happening, and search out escape routes into imaginary tomorrows: a life off the grid, space colonies, immortality in paradise, explicit denial, or consumer satiety in a wireless, robot-staffed, 3D-printed techno-utopia. Meanwhile, the rich take shelter in their fortresses, trusting to their air conditioning, private schools, and well-paid guards. Fight. Flight. Flight. Fight. The threat of death activates our deepest animal drives.

13. The Chemical Brothers, “Setting Sun” (1996) Everybody’s favorite song in the fall of 1996, uniting rockers, ravers, clubbers, druggers, all factions of the pop massive. The Chemical Brothers turn “Tomorrow Never Knows” into a banging techno loop, warping Ringo’s block-rocking beats into something new. “Setting Sun” is unaccountably obscure these days, considering what a fact of life it was for a year or so, but it’s a song that accurately predicted the future. There was nothing retro about it; instead of capitulating to the past, the Chemicals complimented it enough to ransack it. In this song, the Beatles aren’t legends or saints or icons—they’re a nasty drum break. The vocals were by Oasis’s Noel Gallagher, then Britannia’s biggest rock star, yet he sounded more antique than Ringo’s drums did. It was the ultimate Nineties statement of the Beatles as a right-now thing as opposed to a good-old-days thing.

When they built the first prototype, they thought that the airline would soon be placed into operation. But life shows that loud advertising and haste lead to nothing good. A test flight is one thing, and regular commercial flight is quite another. --Andrei Nikolayevich Tupolev, Pravda, May 8, 1971

Even the air tasted imported from a country ranked high on the quality-of-life index.

Whatever life-preserving instincts evolution endowed him with have been war-blunted to an amused disregard for all mortality, particularly his own.

You lost the plot again, where you are now ain’t clear, It’s a misty morning memory, the road that took you here Alabama 3, ‘You Don’t Dance To Techno Anymore’ Album: Exile on Coldharbour Lane, 1997

Whenever I see Kurzweil I remind him that he is going to die. MARTIN FORD: That’s mean. RODNEY BROOKS: I’m going to die too. I have no doubt about it, but he doesn’t like to have it pointed out because he’s one of these techno-religion people. There are different versions of techno religion. There are the life extension companies being started by the billionaires in Silicon Valley, then there’s the upload yourself to a computer person like Ray Kurzweil. I think that probably for a few more centuries, we’re still mortal.

Fort is amongst the most rare category of writers who are "political" because they make us aware of what is happening to us in the deepest sense. He points to a rediscovery of the waY THat fantasy -processes dtermine the perception of time, change, and indeed the creation and growth of fact and product in themselves. Thus he demonstrates the workings of that operational cargo cult which is modern techno-capitalism, and whose fuel is engineered mystique. The belief that the new experiments in the new laboratories will be an improvement on the old experiments in the old laboratories is a millenial promise worthy of any island cult of New Guinea, worshipping, as many there do, the skeletal rusting parts of the corpse of the American military machine of over fifty years ago. In this sense, Fort cautions us about scientific promises and expectations. No matter how hard the islanders try visualising the world that manufactured their "magical" bits of B-29 wings, they cannot visualise technological time and it's cost/resources spectrum. For them, any day scores of B-29s will land on the long-overgrown strip with tins of hamburgers for free. But the apple pie America that made the B-29 is gone with Glen Miller's orchestra , the Marshall Plan, and General McArthur's return to Bataan, while the far fewer (and much more expensive) B-52s of our own day are only seen as sky-trails in the high Pacific blue. In any case, landing on a grass strip in a B-52 would be suicide for the crew, and certain death also for many fundamentalist believers. If such a thing did happen, it would seem to be a wounded bird in great trouble, and if the watchers below were saying their prayers as it approached, so too would be the captain and his crew. As for the hamburgers, well, there might be some scorched USAF lunch-tins available after the crash, and when they were found, whole cycles of belief could be rejuvenated: McDonald's USAF compo-packs might become a techno-industrial packaged sacrament, indicating that whilst times might be hard, at least the gods were trying. Little do the natives know that some members of the crews of the godlike silver vehicles wonder what transformation mysteries the natives are guarding in their turn. The crews have some knowledge that is thousands of years ahead of the natives, yet the primitives probably have some knowledge that the crews have lost thousands of years ago, and they might wonder why these gods need any radio apparatus to communicate over great distances. Both animals, in their dreaming, are searching for one another

WE’RE ALL IN RECOVERY FROM WESTERN CIVILIZATION Sooner or later, we each must address the paramount addiction in the Western and Westernized worlds: our psychological dependence on the world-view and lifestyle of Western civilization itself.6 The Western worldview says, in essence, that technological progress is the highest value, and that we were born to consume, to endlessly use and discard natural resources, other species, techno-gadgets, toys, and, often, other people, especially if they’re poor or from the global South. It’s a world of commodities, not entities; of consumers, not human beings; and economic expansion is the primary measure of progress. Profits are valued over people, money over meaning, our national entitlement over global peace and justice, “us” over “them.” This addiction to Western civilization — especially now that the Chinese, too, are hooked — is by far the most dangerous one in the world because of how rapidly and extensively it’s undermining the natural systems of Earth. Addiction to Western civilization protects us from seeing and feeling the staggering price all Earthly life pays for our consumer habit. And it protects us from having to make any radical changes in lifestyle,7 or from having to grow up, leave the “home” of our adolescent comforts, and embark upon the hazardous journey of initiation that leads to an existence that’s life enhancing, meaningful, and fulfilling. The more we live in a materialistic flatland, the more we need it in order to keep from experiencing the agony of our alienation. Each of us has the opportunity to carefully examine our lives, uncover the ways in which our addiction to Western civilization operates, and make the biggest, most courageous changes we’re capable of.