Archive for the ‘environmental’ Category

Secede From The U.S.? Carolyn Baker Interviews Rob Williams Of VT Commons

September 28, 2007
 
I recently caught up with Rob Williams, volunteer editor of VERMONT COMMONS which is the online voice of Vermont Independence. The organization has been working for some time to establish The Second Vermont Republic which is a peaceful, democratic, grassroots, libertarian populist movement opposed to the tyranny of the U.S. Government, corporate America, and globalization and committed to the return of Vermont to its rightful status as an independent republic, as it was between 1777 and 1791. More of the history of Vermont and the Independence movement can be read at the VT Commons website.CB: Please explain the Vermont secessionist movement and why many Vermonters support it. Why do you support it? What do you think might happen to Vermont if secession does not happen? RW: The Vermont secession impulse is born out of our understanding that the United States – once a great republic – has become an unsustainable Empire governed by a very few. Beyond massive (and bipartisan) national electoral fraud, 9/11’s unanswered questions, a “war on terror” (that will not end, we are told, in our life times), the collapse of the U.S. Constitution, the erosion of civil liberties, and the practicing of “disaster capitalism” on a massive scale by political and economic elites, the U.S. is simply too big to function as a democratic republic in its current state. In other words, as astute observers from across the political spectrum have pointed out, the Empire is essentially ungovernable, unsustainable, and un-reformable. 

We in the Vermont independence effort are a growing group of citizens who have moved beyond frustration with the current imperial system and are championing a more honest and hopeful paradigm – that of “small is beautiful” sustainability and, if need be, peaceable secession from the Empire, and the re-invention of Vermont as an independent republic, as it was from 1777 to 1791. Contrary to popular belief, New England was the first region of the country to openly call for secession – not once but several times – during the early 19th century, for similar reasons as our own in the 21st: concern about growing corporate and commercial power, and legitimate fears of a centralized federal/statist apparatus that trumps local decision-making and state sovereignty. Given expansive federal regulatory power over our food (USDA), our airwaves (FCC), our animals and livestock (NAIS), our educational endeavors (NCLB), and every other aspect of our lives, it makes sense to take a good hard look at some legitimate alternatives that exist as a forgotten part of the U.S. political tradition – this is what we are doing here at Vermont Commons newspaper. 

While this is no small task, as a patriot and a secessionist both, I support Vermont independence (and indeed, the restoration of sovereignty for all states within this allegedly “indivisible” Union) because I think that peaceable secession is the only viable way to save what we so deeply appreciate about the ideals and values of our United States. And, without sounding too grandiose, secession may allow us to help sustain our civilization as a whole as we seek to “re-invent” our former republic-turned-Empire in the face of emerging “big picture” problems such as climate change, global peak oil, and the excesses of corporate globalization, what former Bush/Wall Street insider Catherine Austin Fitts calls the “tapeworm economy.” 

CB: What does a “sustainable” lifestyle mean to you? What percentage of Vermonters would you say are living this way? 

RW: “Sustainability” can be one of those vague and meaningless buzz words that is often used without thought. To me, living “sustainably” means practicing pragmatic but careful stewardship of our spiritual, physical, and economic resources – which leads, of course, to a thousand thoughtful daily decisions about how we live our lives. Vermont has a long tradition of frugality, self-reliance, community support, and what we call “Yankee ingenuity” – we’ll need all of these qualities in spades moving forward into this new century, which will look very different than the previous one.

And becoming more “sustainable” is a personal and collective process. Five years ago, my wife of fifteen years and I didn’t own land, keep chickens, split, stack and heat our home with local wood, grow and store some of our own food, and press our own cider, and now we do – thanks to continued collaboration with friends and neighbors who are as interested in these same sorts of issues, and are intent on finding local solutions to big picture problems. 

CB: How and where do you see re-localization happening in Vermont? Which areas of the state are more supportive of the concept? 

RW: Vermonters are speaking out on climate change (witness the Step It Up campaign, born out of a 5 day collective walk on behalf of “taking action on climate change” one year ago here in Vermont); beginning to adapt new and more local agricultural and energy/food consumption habits (our exploding Localvore movement, for example); conserving land for agricultural spaces (our vibrant land trust movement); seeking “alternative” energy solutions to fossil fuels (the explosion of local solar and wind companies here), and generally beginning to engage in some collective head-scratching about how we might steer our civilization towards more sustainable paths. Every Vermonter I know has a garden and knows how to grow food. Regarding regions, every section of Vermont is working on these dilemmas in their own ways. In one sense, I feel like Vermonters are returning to their roots by reviving practice in self-reliance and “do it yourself”-ness. 

CB: Can Vermont feed itself? There is much talk of this, but in a state where the ground is frozen 8 months out of the year, how can Vermonters make this happen? 

RW: You need a good-sized root cellar to pull this off! But more and more Vermonters I know are rediscovering the satisfaction that comes with canning, pickling, and preserving; of raising chickens and other livestock; of growing their own food and supporting CSAs, farmer’s markets, and farmers who are their neighbors. Specialty foods, many grown locally, are becoming a Vermont hallmark, as well. Once upon a time, one hundred years ago, Vermont proved much more self-sufficient then it is now. We have spent much time and energy these past few decades trying to preserve our family-owned dairy farms in the midst of a global dairy economy that milks them alive, while ignoring other agricultural needs – but we’re getting savvier in this arena, as well. 

And one cannot exist on maple syrup, milk and cheese, and apple cider alone – ultimately, we need some state leadership on diversifying our food economy, beyond our “Buy Local” campaign, and we are, of course, continually discovering the joys of trading with our neighbors, as well as remaining plugged into a global food network while we can. 

CB: How are Vermonters changing their form and quantity of energy consumption? How feasible is solar energy in Vermont? What other forms of natural energy are being used? How widespread is this usage? 

RW: We Vermonters live in the midst of interesting times for energy here – 2/3 of our state’s electricity, for example, is generated by so-called “clean” non-carbon-emitting energy sources – Vermont Yankee Nuclear in the western portion of the state, and HydroQuebec, which owns the eastern border’s Connecticut River dams projects. The problem here is that Vermonters ultimately don’t have much say over the future of either of these out-of-state corporate energy sources, as “clean” as people perceive them to be in the short term. The state public service board, the legislature, and, to some extent, the governor’s office have all made some strides towards renewable and “alternative” energy. I think, though that local Vermonters and businesses are ahead of the curve. I’ve got neighbors who are growing solar panels in their back yard, bringing in wood stoves for more biomass, conducting energy audits to make their homes and businesses much more efficient, and the like. And this is what it takes – let a thousand ideas and projects bloom here in the Green Mountains. 

Big picture – as with sustainable agriculture, there are many ideas on the table re: energy – my current favorite is a proposal I just read suggesting that we plant 100,000 acres of switch grass across the state. Switchgrass is a relatively carbon-friendly and renewable form of biomass energy – which could theoretically replace the entire state’s imported natural gas supply for heating our Vermont homes and businesses all winter. We’ve also gotten tremendous mileage out of our “Efficiency Vermont” energy conservation program – though there is much more work to do here. We are a state with the second oldest building stock in the Empire, too, so re-tooling our buildings to make them more energy efficient is key. In short, there is plenty of work to be done, and we’re well on our way. The bottom line is – we have to figure out how to do more with less energy, and do it more efficiently, and “incentive-ize” this in any way that we can. 

CB: One of Vermont’s principle “industries” is education with the state spending more on education than many other states do. Is there opposition in the state to the No Child Left Behind Act? If so, how is this opposition being expressed? To what extent are people home-schooling their children? 

RW: I’ve been a local school board member for several years now. While they have their problems, Vermont’s public schools are among the highest-performing of all fifty states within the Empire – we seem to be able to absorb NCLB’s demands – often unrealistic, opportunistic, and under-funded – without flinching too much, and, while I work with a vocal minority of NCLB critics, I am surprised there isn’t more public opposition to NCLB from the rank and file, though most teachers and administrators I know would prefer to test less and educate more. I know folks in Vermont who home school for a wide variety of reasons, but I don’t have any specific numbers here. 

CB: Can you tell us a bit about Vermont’s new experiment with healthcare coverage, Catamount? What is your opinion of it? How will Catamount be funded and who will actually benefit from it? How prevalent are alternative health practitioners in Vermont? Vermont obviously sits on the Canadian border, so I’m wondering how successful Vermonters have been in obtaining medications from Canada. Please comment. 

RW: Vermont is a great state to be sick in, aside from occasional life-threatening traumas that demand the kind of intense and immediate care that only a high-powered and high-tech urban hospital might be able provide. I think it is too early to tell how successful Catamount will be – the jury is still out, though I know that much is riding on its performance. Our once and future republic is a refuge and an incubator for a wide variety of alternative health practitioners – you can’t swing a live catamount in this state without hitting a physical therapist, yoga mistress, Reiki guru, or massage specialist. It is nice, actually – when we get sick or stressed, we have so many affordable options in our communities, and I know many folks who go over the border for surgeries of various kinds – it is good to have options. 

CB: We hear much about “community” in Vermont, but what do you actually see happening in terms of people “living in community”? Are there intentional communities in Vermont? Please explain to readers the “village green” tradition in Vermont. Why is it important? 

RW: The annual town meeting tradition, in which Vermonters take the first Tuesday in early March to attend their town and school board meetings to vote on budgetary matters, is under siege here – according to some recent figures, only 20% of Vermonters polled actually attend their town meetings on a yearly basis, and some towns are switching to Australian Ballot measures. This is too bad, as there is much to celebrate with our town meetings, which Henry David Thoreau called “the true Congress,” because we look at our neighbors face to face and deliberate matters vital to our communities. 

And there is this funny paradox here – because we have no intermediate governing structures between town governments and the state, for the most part (no county seats, for example) – political decision-making is very centralized, in some ways. 

But local Vermonters also donate tremendous amounts of time to school and select boards, planning commissions, ad hoc committees, neighborhood groups, volunteer fire and ambulance services, and the like. 

And we in the Vermont independence effort have just started our “Free Vermont” campaign – to use annual town meeting as a way to jump start a debate about peaceable secession. Find out more at http://www.freevermont.net/

CB: What do you absolutely love about Vermont? What are some of the challenges of living there? What would you like to change about Vermont? 

RW: Vermont is a small, rural, poor, sparsely populated, beautiful, and quiet place. This is both a blessing and a curse – it is easy to live and work out of doors, and the skiing and other recreational opportunities are phenomenal, if you can put up with cold, long, dark winters, as well as the aesthetic pleasures of “mud” and “stick” season. 

But for someone who grew up in the suburbs and then spent ten years living in cities as a young man in my twenties, I love Vermont’s size, Vermont’s neighborliness, Vermonters’ “live and let live” approach, and what might be called Vermonters’ “jack of all trades” quality: everyone I meet here is involved with all kinds of fascinating projects, working with their minds, and hands, and hearts, and all are passionately dedicated to this place we call Vermont, despite our disagreements about the specifics. 

I’d like to see more ethnic and racial diversity here – we have had historically and still have a very small population of color here (though trends like a growing number of African refugee resettlement programs in cities like Burlington are changing this, and for the better, I think). We also have 2,000 Mexican migrant workers, for example, working on Vermont’s farms, who tend to keep a low profile, for obvious reasons. Vermont’s legal support for “civil unions” after much contentious conversation is another example of our “live and let live” philosophy, and this, from state with gun laws so liberal you don’t even need a permit to carry a hand gun! And this sort of fascinating combination of factors is what makes Vermont unique. We’re 630,000 citizens who are not so easily pigeonholed, though the national media tries and fails to most every time. 

Ultimately, I think it is Vermont’s balanced combination of fierce independence and “live and let live” attitude, of community-mindedness and self-reliance.That is most compelling to me. 

CB: This question probably should have been asked first, but what is your background? Where did you grow up? How long have you lived in Vermont? Do you work with Vermont Commons full-time, or do you do other work? 

RW: I am not only a “flatlander” (as Vermont natives like to call us new arrivals), I am what Ethan Allen called almost pejoratively, (I should add) a “Yorker” – I grew up in the  New York suburbs just four hours south of where I now live in central Vermont’s Mad River Valley. I’ve lived in Vermont for six years – and I am volunteer (web) editor for Vermont Commons. I am an historian, teacher, and musician by training, and I teach history and media studies courses at Champlain College in Burlington, when I am not out and about at our home tending to kids, chickens, and chores.

  

 

Americans Are In Pain, By Carolyn Baker

August 21, 2007
Courage is not the absence of fear; it is the making of action in spite of fear; the moving out against the resistance engendered by fear into the unknown and into the future.
~ M.Scott Peck, The Road Less Travelled~

Yesterday’s news brought forth the not-surprising revelation that the use of pain medicine in the United States has nearly doubled in the last ten years. Various rationalizations abound-the baby boomers are aging, and there are more of us, and well-you know the song and dance that basically attributes the use of pain killers to the hoards of graying flower children who wish they were feeling groovy instead of arthritic. Not far behind is the rationalization that whereas physicians two decades ago used to inform patients that pain was part of the healing process, they are no longer doing so and are prescribing pain relievers instead. According to an Associated Press story on August 20, “Hydrocodone use increased 217 percent; morphine distribution went up 180 percent; even meperidine, most commonly sold as Demerol, jumped 20 percent” during the past decade.

And of course, the pain is not just physical. One in ten women takes an antidepressant, and the use of psychiatric drugs among children has soared to unprecedented heights. Juxtaposed with the ever-new potpourri of such drugs available to us, is a decrease in the availability of mental health coverage in employee health benefit packages. If such coverage exists, it is most likely limited to a paltry twelve sessions per year with multiple “engraved invitations” from insurance companies and employers to not use or cease using those benefits.

Viewed from other nations around the world, Americans have no reason to be in pain. We have it all; we are the fat cats of the planet, drowning in “stuff” and feeling no pain whatsoever about the teeming millions of people on the planet who live on two dollars a day and have a life expectancy of forty if they’re lucky. Our whining, entitled sniveling is repugnant to the majority of the planet’s inhabitants, so why don’t we just suck it up and get over it?

For me, the fact that Americans are in pain is not wisely or effectively addressed either by wallowing in our pain or by scoffing at it. Here is where two opposite truths are equally valid. We are in pain-horrible emotional and spiritual angst, AND what is stopping us from looking at what have we done to create the conditions that now torture us and leave us tossing and turning in our Select Comfort air beds? What seductions did we settle for decades ago-or yesterday, that have brought us to the pain we now experience? How are the choices of more recent years that we have blindly condoned because we were so busy being snookered into using our houses as ATM machines that we couldn’t look truthfully at the regime hoodwinking us into the Iraq War-how are those choices impacting our daily lives emotionally, spiritually, and yes, physically as our bodies silently seethe with the horrors of war crimes that our government has perpetrated on the innocent? Just because the carnage is not aired nightly on prime-time TV as it was during the Vietnam Era does not mean that something in the collective unconscious of Americans and all earthlings is not writhing in a kind of mass PTSD, an assertion which Pablo Ouziel brilliantly articulates in “Iraq, The Unavoidable Global Trauma.”

The American dream has become the American nightmare of debt, stolen pensions, the inability to retire securely, the poisoning of food, water, air, energy depletion, inflation, healthcare so poor that doesn’t even deserve to be called by that name, media and educational systems functioning only to dumb-down the masses. Every institution in American society serves one purpose and one purpose only: to protect the wealthy and to numb and sedate everyone else.

Like pre-World War II Germans who refused to investigate what was actually going on within their country and across Europe as a result of Hitler’s atrocities, our “innocence” is killing us-eating away at our insides and our emotional well being. We are in pain.

As Americans find themselves mired in ghastly swamps of debt, foreclosure, unemployment, and the crumbling of every institution in American society-as they tell themselves that this is just a blip on the radar screen and that if they just work harder, get a better job, cut back here and there, move to the Sun Belt, or postpone having a child, everything will be just fine. We are in pain.

As governments rattle sabers, spend unprecedented amounts for weapons of mass destruction, and as our rulers declare with straight faces that we can and must carry out first-strike nuclear attacks on anyone who rattles more loudly than we do, images of mushroom clouds quietly form in places within the psyche that we do not let ourselves know about, and we eat more, drink more, exercise more, fornicate more, work more, gamble more, clean more, smoke more, and shop more. We are in pain.

And of course, American readers of these words would want to know immediately “what to do about it.” But as an historian, I keep repeating that until you understand how you arrived at where you are, you won’t be able to proceed elsewhere. The “doing obsession” is yet another addiction which we would do well to recover from as quickly as possible. As I stated clearly in my article written a few weeks ago entitled “What To Do? What To Do?” the first step in our recovery is being willing to be, yes BE with the pain we are feeling or sense is impairing our health and wellness.

One of the best “prescriptions” I’ve run across is that which Sally Erickson, producer of “What A Way To Go: Life At The End Of Empire” states in her blog “Depression Is A White Peoples’ Disease“:

It’s the disease the civilized have learned to contract in the face of feelings we are afraid to feel. So we don’t. We depress the real, legitimate feelings of sadness and grief, anger and outrage, fear and loneliness. And yet, these feelings are natural, healthy responses to our current human and planetary predicament. When we do not identify and express, and instead “depress,” these feelings, the end result is the emotional fog and lethargy that people routinely label “depression.”

 

Erickson recounts her experience of producing with Tim Bennett their extraordinary documentary and the overload she felt as a result of trying to assimilate voluminous information regarding energy depletion, climate change, population overshoot, and die-off and the depression into which she sometimes slipped-and her discovery that talking with trusted others about her feelings was her best medicine. “Piece by piece,” she says, “Tim and I work our way through the myriad of emotions that come with staring down the world situation. As we dig into ourselves, always beneath what might have been termed ‘depression,’ we find feelings. We discover that when we identify and express those feelings, the emotional grey goo of depression eventually dissipates. And along the way we discover strong and courageous parts of ourselves that have been dormant.”

 

I would not pretend to claim that simply talking about one’s feelings will cure insomnia, depression, or the body’s aches and pains, but I do not hesitate to suggest that some or much of our pain could be alleviated by owning what is so and talking about that with all who will listen and validate us.

 

Perhaps the most predominant emotion Americans experience is fear-fear greatly fostered by our government and its propagandistic obsession with “the war on terror.” Without consciously realizing it, many Americans are walking around terrified of something that may never happen. We live our lives with comforts incomparable with the day-to-day existence of most of the world’s population. For the most part we have clean water to drink, food to eat, and shelter to live in. While violence, assault, rape, and robbery are prevalent in many parts of our nation, they are not institutionalized as they are in some countries. Compared with most societies on earth, we live a relatively safe existence, yet we walk around in terror. Perhaps it really isn’t terrorism that we fear, but rather that some part of us knows that dozens of species have gone extinct while we’ve been reading this article, that all of our cherished institutions along with our infrastructure are crumbling, that polar ice caps are melting, and sea levels are rising, that the war in Iraq and the so-called war on terror will never end in our lifetimes, that our children’s futures are fraught with landmines of debt, pollution, violence, and nuclear madness.

 

In my opinion, the most sane and rational act under these circumstances is talking in detail with our friends and loved ones about our feelings and experiencing that while that doesn’t “solve” the problems, it releases enormous energy that we were investing in denial and numbness and empowers us to explore and choose our options. Yes, we all know people who refuse to go where anyone who has read this far must certainly have already gone. We can and do feel compassion for them, yet there are those who will listen. So find them-and talk-and listen because we are all in pain, and deep listening and truth-telling are our best medicine.

 

 

The End Of The World As We Know It: Hope Vs. Mindset

August 17, 2007

A friend for whom I have a great deal of respect and admiration recently challenged me on my incessant hope-bashing stance and gave me some food for thought which has caused me to reframe the concept of “hope” in my own mind in a way that I can live with. What I cannot live with is a definition of “hope” that externalizes it-that fosters denial and a false and naïve anticipation that government, religion, or to quote Lincoln, “the better angels of our nature” will somehow save humanity from slamming with lethal velocity into the brick walls of our own making-climate chaos, global energy catastrophe, planetary economic meltdown, population overshoot, species extinction and die-off–or nuclear holocaust.

The iconoclastic and cynical James Howard Kunstler is fond of mocking people who ask for “hope” and insists that any hope we have in the face of the end of the world as we know it (EOTWAWKI) must come from within. I’m not sure what that means to Kunstler, but I’m getting clearer about what it means to me.

Naïve hope takes myriad forms and from my perspective one example is the hope that impeachment of Cheney and Bush is even possible. And I must add that Bush has not lost his “brain” with the departure of Rove. Who needs a brain when Darth Vader is the real man behind the curtain and has more political and economic power in the United States government than the average American can even imagine? Another example of false hope is faith in the U.S. political system and the possibility that clean elections exist, not to mention the hope that one will even happen in 2008. Other “hopes” include: the hope that the Democrats will finally find their spine, that the economy will improve without the working and middle classes being eviscerated by a financial meltdown as catastrophic or worse than the Great Depression, that technology will solve the energy dilemma, that moving to another country guarantees personal safety and human liberty, that the human race can exist for another century without a nuclear exchange, that a global spiritual awakening will occur in time to transform the human race and avert catastrophe.

As long as we are hoping for any of these, we are assuming a passively reactive position. Conversely, a pro-active mindset is willing to own that the paradigm upon which the empire is based is not only shallow, wanton, mindless, and infantilizing, but ultimately toxic-mentally, emotionally, spiritually, and physically. A truly pro-active mindset comes down to the question that film maker Tim Bennett leaves us with at the end of “What A Way To Go: Life At The End Of Empire” which is: “WHO do I want to be as the world as I know it comes to an end?” Do I want to find myself literally or metaphorically like a 2005 New Orleans resident crouched on one tiny dry corner of my rooftop waiting for a government helicopter to rescue me from an inundated house, or do I want to see the hurricane coming and take myself to another location, that is, another mindset? Do I want to assume that somehow citizens of empire can keep a show on the road that should be canceled and run out of town? Do I want to abdicate personal responsibility because I’ve been taught from childhood to be a good citizen and vote in elections because two different political parties exist, and I live in one of the few countries on earth where I have a “real” choice between them? Do I want to kick and scream against the death of the world as I know it, or embrace that death so that something else has a chance to be born-even if I’m not alive to witness the birth?

Specifically, the mindset to which I’m referring is one that understands and feels in the marrow of one’s bones that the life/death/rebirth cycle is as inherent in one’s existence as breath itself. We can talk about collapse-and we must-but we can also re-frame it into the broader concept of life/death/rebirth. No, this does not have to be some airy-fairy, sweet-lemon rationalization that ultimately produces a new form of denial. Perhaps taking a moment to ponder birth will be helpful. Birth is bloody, uncertain, scary, painful, exhausting, and usually requires more courage, stamina, strength, and perseverance than most women ever thought they had. And–I cannot think of a better description of the collapse of empire.

This birth-giving mindset has been stolen from us by empire and replaced with obedience to government; trust in economic, social, and political systems; the perception of ourselves as consumers who are entitled to be comfortable and stress-free with access to the latest technological toys which make our lives fun, exciting, and painless. As I write these words, I recall an email I received earlier today from a woman in South Africa who has to rely on an “if-y” dial-up internet connection and who thanked me for my recent articles on collapse, adding that living among impoverished native South Africans reminds her daily of how Americans will be forced to live during and after collapse.

I strongly recommend an interview with Joanna Gabriel of Ashland, Oregon entitled “Who Am I In A Post-Petroleum World?”, which offers an extraordinary articulation of collapse as opportunity for rebirth or in her words, a crisis “which is forcing us to create the kind of world we wanted all the time anyway.”

A great American poet, William Stafford, wrote a poem that could not be more appropriate for this moment entitled “A Ritual To Be Read To Each Other.” I promise you that if you read and ponder this poem every day for one week, you will find yourself moving farther away from hope and closer to mindset.

          A Ritual To Be Read To Each Other
by William Stafford, from “The Darkness Around Us Is Deep”

If you don’t know the kind of person I am
and I don’t know the kind of person you are
a pattern that others made may prevail in the
world
and following the wrong god home we may miss
our star.For there is many a small betrayal in the mind,
a shrug that lets the fragile sequence break
sending with shouts the horrible errors of childhood
storming out to play through the broken dike.

And as elephants parade holding each
elephant’s tail,
but if one wanders the circus won’t find the
park,
I call it cruel and maybe the root of all cruelty
to know what occurs but not recognize the fact.

And so I appeal to a voice, to something
shadowy,
a remote important region in all who talk:
though we could fool each other, we should
consider—
lest the parade of our mutual life get lost in the
dark.

For it is important that awake people be awake,
or a breaking line may discourage them back to
sleep;
the signals we give—yes or no, or maybe—
should be clear: the darkness around us is deep.

The poem begins with a warning about what we risk if we do not engage in deep listening and truth-telling with each other: We may follow the pattern that others made and then follow the wrong god home and miss our star. The small (and enormous) betrayals of us by our culture have deeply wounded us, and like elephants in a parade, we need to hold onto each other lest our mutual lives become lost, and the surest way to become lost is to “know what occurs but not recognize the fact.” As Stafford reminds us at the end of the poem, it is important that awake people be awake or a breaking line may discourage them back to sleep. We must be constantly vigilant and support each other in remaining vigilant so that we do not fall back into comfortable slumber. The signals must be clear because the darkness around us is deep-so deep in fact, that we dare not settle for anything less than mindset.

That means voluntarily, intentionally stepping into collapse-physically, emotionally, mentally, spiritually, not allowing it to be something that “just happens” to us, but an opportunity that we embrace, despite all the suffering it will entail for ourselves and the people around us. As I listen to the various economic pundits discuss the current stock market meltdown, I notice how they consistently speak of “the opportunities” that exist in the midst of the grim financial landscape. Like financial investing, there are no guarantees that our investment in the opportunities of collapse will prove to be advantageous, and like investing, our willingness to step into collapse involves risk. But the choice is ours: Do we invest in mindset, or do we rely on hope? Hope which serves no practical purpose except guaranteeing that collapse will be nothing more momentous for us than the end of the world as we have known it.