Evolving Irony

Humans have used irony for millennia—if not for all of our existence. It comes in many forms—sometimes used intentionally for either humorous or sarcastic purposes and sometimes unintentionally, when its humorous quality can mock the user. An example of intentional irony could be when a lecturer says to a quiet group, “Don't everyone speak at once.” An unintentional ironic example could be a sign in front of a business that reads, “We are committed to excellense.”

A dictionary definition of irony is “the expression of one's meaning by using language that normally signifies the opposite—typically for humorous effect.” Its root comes from the Greek word eironeia (“simulated ignorance”), which stems from eiron (“dissembler”).

Perhaps the best-known ancient practitioner in the West of irony is Socrates—whose use corresponded to the above Greek root meaning of irony. In fact, Socrates' behavior was to feign ignorance when he encountered an unsuspecting victim on the streets of Athens, some 2500 years ago. He dissembled by faking admiration for the wisdom of that citizen, and then quizzing them to the point of confounding them. His behavior did not make him popular with Athens' gentry.

The use and understanding of irony has transformed, over the centuries. By the 19^th century irony was often used by Romantic philosophers in multi-layered ways—often implying a divided self that could contain a variety of perspectives. It was a time when elites were on the verge of floundering somewhere between the perspectives of the Enlightenment and the modern periods.

In the early 20^th century irony often found itself being expressed as a reaction to current events. For example, in the context of the two world wars, when politicians seemed to spout fraudulent propaganda, many common people used irony to puncture the phoniness of those politicians. They used obvious lies to expose the deceitful lies of authority, in a way to indicate the nature of the insanity that sent millions to die in futile wars.

Today's use of irony has yet further evolved, often becoming more cynical. Truth, morality, sincerity, and sentiment are increasingly rare today. We now understand that politicians habitually lie and we do not expect sincerity or truth on their part. 

Finally, the use of texting and emails does not allow for subtleties of irony that tone or facial expression can indicate, so we try to clarify our intent by using emojis and abbreviations such as LOL and OMG. Maybe the ultimate ironic current expression is, “Whatever;” but is it not really expressing alienated carelessness, rather than irony? In the meantime we wear T-shirts that read “Buy American,” or “Make America Great Again”... T-shirts made in China. Is that an example of unintended irony? Where will the use of irony evolve to next.

[Note: this post was stimulated by a June 2003 Guardian article by Zoe Williams, titled "The Final Irony."]

Aliens Around Us?

I have posted several times on this blog about the possibility of life existing elsewhere than just on Earth. It's a subject that fascinates me and one for which we inch closer to an answer, each year. One important development in the search is that scientists are increasingly broadening the definition of life. Recent discoveries of strange life forms right here on Earth have pushed scientists to ponder the possibilities of alternative kinds of life. NASA's current definition of life is “a self-sustaining chemical system capable of Darwinian evolution.” That's much broader than the thinking was, just a few years ago.

In fact, some microbiologists have proposed an even broader definition of what they have dubbed “lyfe”—trying to become more open to alien possibilities. Lyfe has been proposed by them to have four qualities: it (1) draws on energy sources in its environment, (2) grows through replication, (3) can adapt to a changing environment, and (4) learns and remembers information that it acquires from that environment. Gone are the former criteria that life must be carbon based or even require liquid water.

Additional open-minded possibilities about lyfe are that—other than on Earth—its pace might be far slower or faster than life forms as we know them; thus making it difficult to even notice that it could be lyfe. Furthermore, could lyfe use energy sources that life does not? For example, bacteria have been discovered in deep Earth mines that do not use the sun's energy, but get their energy from radioactivity. Could there even be something that might be called “sub-lyfe,” which doesn't have to meet all four of the above criteria? Or even “super-lyfe,” which surpasses the four criteria? It's possible, furthermore, that a form of super-lyfe might look upon us humans (and all our fellow Earthly life forms) as we do upon crystals; or viruses, which are a form of not-quite-life, (requiring a living biological cell to invade and hijack its life functions).

When pondering the possibilities of life (or lyfe), other interesting questions come to mind. Are there ways to store information, other than by DNA? Where is the boundary between lyfe and non-lyfe? Must lyfe possess sharp, physical boundaries?

This past July, three missions left Earth for Mars—from China, the United Arab Emirates, and the US. They are all aimed at the next step of characterizing the nature of our fellow planet Mars—one that long ago had oceans and an atmosphere somewhat like Earth. The US and Chinese missions are both landers that will seek signs of current or past life there. Should we redefine their quest as one of looking for lyfe?

For future projects NASA is planning missions to Europa—a moon of Jupiter—and Titan—the largest moon of Saturn—both of which have the best chance of nonEarth life (lyfe?) in our solar system. By opening up to the definition and possibilities of lyfe, those undertakings may be more successful and unambiguous.

Meditation Motivation

Meditation has become quite popular in the last few years. It seems that this practice waxes and wanes over time, as interest in it—or lack of thereof—drives the cycles. The current trendiness in meditation is often motivated by those who live in the fast lane and are beset with struggles of stress, anxiety, and uncertainty associated with a frenetic existence. Those who seek meditation for these reasons are usually practicing primarily for the purpose of achieving a state of calm and relaxation. That's fine, but there's a far more profound purpose for meditation.

The deeper motivation for pursuing meditation transcends the simple goal of reducing one's stress and tension. Dedicated meditators throughout history have sought the more meaningful impacts of a long-term, devoted practice. I recently came upon a teaching of Shenzin Young, an American mindfulness teacher and neuroscience research consultant. He listed five benefits of an extended practice of contemplation, which I will briefly summarize here. The first four of these benefits do result in positive effects that the practice can have on oneself, and the fifth will motivate the practitioner to engage in some kind of service to the world. Popular forms of meditation rarely address work on behalf of others... they are overwhelmingly focused on the self.

The first benefit of prolonged meditation described by Shenzin Young is the reduction of suffering. This is precisely the motivation that led the Buddha to this insight, over 2500 years ago. He was deeply disturbed by the fact that virtually everyone suffers from what he termed dukkha, which can be translated as a form of affliction caused by an underlying feeling that often arises… an uncomfortable and periodically persistent feeling of dissatisfaction with one's life. He identified the source of that suffering as our propensity to grasp and hang on to things that will inevitably fade away. He laid out a program of action to face that dissatisfaction—the major element of which is a steadfast practice of meditation that gradually clears the mind of illusions. As a result, suffering begins to diminish.

The second through fourth benefits of meditation soon follow. They are: (2) to come to see what the fulfillment of one’s life truly is, (3) to begin to understand your deeper self, and (4) to begin to make positive behavioral changes in yourself. This process is a gradual awakening that enriches life and improves one's conduct. These are all worthwhile accomplishments for oneself.

I was particularly struck, however, by the fifth benefit that Shenzin Young listed: that a person will spontaneously feel the rise of love from within and want to be of service to the world. I find this crucial, because it is not the result of a mentor or authority telling you to do good in the world—it naturally and spontaneously arises from within. That makes the motivation to meditate much more important, I believe.

Evolving Irony

Humans have used irony for millennia—if not for all of our existence. It comes in many forms—sometimes used intentionally for either humorous or sarcastic purposes and sometimes unintentionally, when its humorous quality can mock the one making the statement. An example of intentional irony could be when a lecturer says to a quiet class, “Don't everyone speak at once.” An unintentional ironic example could be a sign in front of a business that reads, “We are committed to excellense.”

A dictionary definition of irony is “the expression of one's meaning by using language that normally signifies the opposite—typically for humorous effect.” Its root comes from the Greek word eironeia (“simulated ignorance”), which stems from eiron (“dissembler”).

Perhaps the best-known ancient practitioner of irony is Socrates—whose behavior corresponded to the root meaning of irony, which stems from his time. In fact, Socrates' principle action was to feign ignorance when he encountered an unsuspecting victim on the streets of Athens, 2500 years ago. He would dissemble by faking admiration for the wisdom of that citizen, and then quizz them to the point of confounding them, by demonstrating their delusion. His behavior did not make him popular with Athens' gentry, so they sentenced him to death.

The use and understanding of irony has transformed over the centuries. In the 19^th century irony was used by Romantic philosophers in multi-layered ways—often implying a divided self that contained a variety of conflicting perspectives. It was a time when elites were floundering between the perspectives of the Enlightenment and the modern period.

In the early 20^th century irony often found itself being expressed in the context of the two world wars, when politicians seemed to spout fraudulent propaganda. Many common people used irony to puncture the phoniness of politicians They used lies to expose the lies of authority, in a way to bring to light the insanity that sent millions to their death in futile wars.

Today's use of irony has yet further evolved; now becoming more cynical in nature. Truth, morality, sincerity, and sentiment in the public arena are becoming increasingly rare today. We recognize that politicians mostly lie and thus we rarely expect sincerity or truth on their part. 

Similarly, the widespread use of texting, Facebook, and emails does not allow for the clarifying subtleties of tone or facial expression, so we try to make our intent clear by using emojis and abbreviations such as LOL and OMG. Maybe the ultimate ironic current expression is, “Whatever,” but is it not really expressing an alienated carelessness? In the meantime we wear T-shirts that read “Buy American,” or “Make America Great Again”... T-shirts made in China. Is that unintended irony? Where will the concept of irony evolve to next?

Cold Katydid

I recently found this katydid. They are a nocturnal insect... somewhat like a grasshopper. Their call all night long is loud and a bit grating. To camouflage themselves, they can look very much like a green leaf. This one was well past its summer activity and was moving very slowly in the cold air. Click to enlarge.

 

Ineffable Originator

There are many stories about how the universe came to be. Each culture has its own account—which arose in prehistoric times—that describes how the world emerged. Most origin legends begin with an entity or a being who stood outside the world and brought it into existence, in one way or another... an originator who started it all.

Many spiritual traditions attempt to describe the originator, but some acknowledge that it is beyond our mortal minds to do so. The latter consider the originator to be ineffable—something so great and extreme, as to be unable to be defined.

Taoism captures the ineffability of the prime mover in a few simple verses of the Tao Te Ching—the modest and concise book of Taoist scripture. The first verse of the Tao Te Ching says “The named/ Is not the eternal name.” This is an expression of the fact that the true nature of the Tao is beyond our ability to define. Don't waste your time trying to describe it or even name it—instead put your energy into aligning yourself with it. OK, align myself with what? How do I know to do that, if I can't comprehend it?

There's a later verse that helps answer these questions. It describes some of the qualities of the Tao:

There was something formless and perfect

Before the universe was born.

It is serene. Empty.

Solitary. Unchanging.

Infinite. Eternally present.

It is the mother of the universe.

For lack of a better name,

I call it the Tao.

So here we have delineated some of the features of the Tao—even though its nature is beyond words. Since the Tao Te Ching is written in Chinese, translations into English can have some variation—depending on the inclinations of the translator.

In an attempt to develop a broader interpretation of the qualities of the Tao, I consulted five translations of the Tao Te Ching and sorted the qualities of the Tao into six categories, according to the different English words each translator used. The Tao is:

1. Peaceful: serene, still, quiet, calm
2. Unequaled: solitary, standing alone, independent, perfect
3. Eternal: unchanging, eternally present, ceaseless, never alters.
4. Formless: unbodied, empty, incorporeal
5. Infinite: all-pervading, profound, reaching everywhere
6. Omnipresent: ever-present, circulating, functions unhindered

So that's a list of the qualities of that “something formless and perfect/ Before the universe was born.” I recently listened to a philosopher of Chinese culture who said that he considered the Tao to be the equivalent of the Western concept of God. Look back over my list above. Are these not also the qualities that monotheism assigns to God?

Four-D Disinformation

I am taking an on-line course from the University of Michigan on a hot topic that recently causes a lot of disruption in American (as well as world-wide) society: the problem of misinformation or worse, disinformation, that finds its way into and plagues society's functioning. Social media too often serve as platforms that disseminate disinformation that citizens see on their Facebook or Twitter accounts and unthinkingly spread across the internet.

The course draws a distinction between misinformation and disinformation. The former is fake messages that people pass on through their countless online connections, in an innocent or naive manner. They usually do not understand that the news is phony. Disinformation, however, is messages intentionally planted on the internet—deliberately meant to cause disruption. Some disinformation is created by state actors, such as what Russian hackers did during the US 2016 elections. Other kinds of disinformation are created by individuals who simply get a kick out of causing trouble. A third type is created by those who wish to make money by attracting people to their websites or Facebook platform, and get paid by the number of clicks they manage to capture.

Ben Nimmo is Director of Investigations for the network analysis firm Graphica. He has for several years investigated disinformation, in an attempt to shed some light on its practice and to help those who wish to counter its disruptions. He has developed an analysis tool that helps to understand how disinformation actors respond, when confronted by accusations that they have intentionally created false or fake information, and then predict what their next action might be. His tool is called the “4D Response.” He developed it when he worked for NATO, to understand Russia's response to critiques of their annexation of Crimea in 2014.

Nimmo's tool describes how a disinformation actor may respond to an accusation in one of four ways: (1) Dismiss, (2) Distort, (3) Distract, and (4) Dismay. The Dismiss response is most common. The bad actor says, “Don't listen to them, because...” Then he throws out an insult to try and discredit the accuser. The Distort response is to twist the facts in an attempt to verify his own false story. The Distract response is to accuse the accuser of the same lie, or to change the subject. And the Dismiss response is to warn the accuser of dire consequences, in an attempt to scare them off.

This 4D model, which was developed for state actors like Russia and China, has recently been useful in explaining and understanding bad actors who spread disinformation and fake news on the internet. As I thought about the 4Ds, it occurred to me that they also can describe Donald Trump's responses to accusations that he often is a source of disinformation. He attempts to (1) Dismiss the allegations by insulting the person or news organization. He (2) Distorts by making up his own facts to fit his story. He (3) Distracts by denouncing the person for doing the same thing (“Fake News!”) And he is (4) Dismaying when he tries to scare off the opposition—such as warning North Korea that his nuclear button is bigger, or sending federal troops into cities to intimidate and assault civilian protestors. 

Appropriate Zoom Apparel

Zoom conference calls have become the norm for many people since COVID struck. In an attempt to minimize coronavirus infections, employers have approved of Zoom calls that pull people together into a virtual, online meeting. This new procedure has brought about novel ways of restructuring conferences—ways that are beginning to open up fresh possibilities of how to present oneself, as well as bringing challenges that had been previously unimagined.

One question that frequently arises is, “What to wear on a Zoom call?” Given that you are usually sitting before your computer, what your Zoom cohorts see is you, but only from the waist up. What they see is what matters, isn't it? And what they don't see is out of the picture—so to speak. So, just before the Zoom meeting, you can pull on a respectable shirt, brush your hair, and try to look awake and interested. What you wear below the waist doesn't really matter. It could be pajamas, undershorts, or nothing at all. If you could mute the sound, you probably could even sit on the toilet! Just be sure to have a cup of coffee present—not a bottle of beer.

I checked out a few websites for advice on Zoomwear. The site Cut.com counsels us not to worry about the waist down. Let it be sloppy snd unfashionable. For the waist up, however, the site recommends classy turtlenecks, and offers several stylish models for $60-$175. Popsugarfashions.com advises that one can be both all business on top, yet cozy on the bottom. They advise several flashy accessories to show off your fashion tastes. Wardrobeoxygen.com suggests stylish and eye-catching tops for keeping up with your co-workers, while pitching to clients, or joining in an online happy hour. Some sites give you tips on the best camera angles or the best backgrounds to impress your fellow Zoomers.

Inevitably, however, some lowlife kinds of people would engage in below-camera high-jinks. Whereas it would be disgraceful to pick your nose on camera (where all can see), you might feel comfortable with engaging in some off-camera activities that your fellow Zoomers could not see. Out of sight, out of mind? Maybe an ugly pair of pajama bottoms? Unshaved legs? Your cat in your lap?

Recently, a new Rubicon was crossed, when Jeffrey Toobin, a staffer on the New Yorker magazine, was caught in some below-camera shenanigans during a Zoom call with cohorts. The details are not fully clear, but Mr. Toobin was apparently observed in an act of masturbation during the call. He was quickly suspended from the magazine. He made an apology, saying “I made an embarrassingly stupid mistake, believing I was off camera.” And, “I thought I had muted the Zoom video.” That does not explain why he chose to point his camera toward his crotch, however, or why he would even consider such deplorable behavior online. Could he not wait until the call was over?

A commentator on Buzzfeed inquired about how many others might have committed the sin of Toobin… fellow sinners who did not get caught. Who will cast the first stone? The Buzzfeed writer said “it would be naive to think that most people aren't engaged in  some kind of fuckery during a work with Zoom.” How many people have muted their camera to take a hit of a joint?, she asked.

I had thought that working from home might create the problem of people shirking their job and goofing off, when they're supposed to be working. Maybe the more common problem is people jerking off, while pretending to pay attention? Is that look of pleasure on the face of your fellow employee maybe not because you just offered a brilliant suggestion?

Merton on Environment—Part 5

For all of his life Merton worshipped Nature—despite spending some of his formative years in New York City in his twenties. Both his parents were talented landscape painters. His mother died when he was six and he began to accompany his father on painting trips around the world. While his dad concentrated on rendering a still life of Nature, young Tom would wander through the woods. In Bermuda, he wrote, “Day after day, the sun shone on the blue waters of the sea, and on the islands of the bay. I remember one day looking up at the sky, taking it into my head to worship one of the clouds.”

As he was turning from a life of New York licentiousness, in his twenties, toward a religious pursuit, he applied for admission to the Franciscans—primarily because of Francis's love of Nature. He was devastated when they turned him down, because he had fathered a child out of wedlock in England. A friend suggested that he try the Trappists, who welcomed him.

After entering Gethsemani Abbey in Kentucky—although he initially fully immersed himself in the discipline of a contemplative monk—he later began to desire a closer connection to Nature. He was given the job of monastery forester, which he treasured. He then agitated to be permitted to become a hermit, living alone in the woods that surround Gethsemani, and was eventually granted the privilege. In doing so, Merton was returning to the roots of ancient Catholic hermetic life.

He had arrived at his destiny! His life in the woods was sacred for him. He wrote, “I want not only to observe but to know living things, and this implies a dimension of primordial familiarity, which is simple and primitive and religious and poor. This is the reality I need, the vestige of God in His creatures.”

Just as Merton came to see the sickness in American culture that had led to massive delusion, media shallowness, and racism, he became increasingly upset with humanity's assault on Nature. In 1967 Rachel Carson managed—against considerable opposition—to publish her seminal book Silent Spring. It was at an auspicious event for Merton, as he resonated with her message of environmental injustice. He wrote to Carson, describing her impact on his thinking. In their resulting correspondence, she helped him to see that his stance on social injustices naturally extended to environmental injustice. This is a good example of how a cloistered monk can become aware of the inequities of society.

Merton became very outspoken on the problem... even vehement. He wrote, “What a miserable bunch of foolish idiots we are! We kill everything around us even when we think we love and respect nature and life. This sudden power to deal death around us simply by the way we live, in total innocence and ignorance, is by far the most disturbing symptom of our time.” With Carson's help he came to realize that the cause of environmental problems was the same as the societal problems that he'd been addressing.

Thus, with this last of a series of five posts on Thomas Merton's critique of society's assault on each other and Nature, I have attempted to describe his insights and influence on my thinking. I find it disheartening that 50-60 years after his prophetic voice attempted to awaken us to the damage we were doing, the situation has deteriorated further. I am convinced that he would be deeply discouraged. None of the essential and basic changes he called for have yet occurred.

Merton on Racism—Part 4

 One of America's most egregious sins in Thomas Merton's view was its long history of racism—which he saw had become so embedded that the country's institutions were permeated with it and nothing short of a fundamental transformation could rectify it. He, like Dr. King, saw the interweaving between racism, poverty, and violence. Together, these three scourges had created a widespread and deep illness in US society.

He wrote that the slave trade had provided an enormous pool of free labor that had largely built America's prosperity—especially in the South. Despite its pride in the Declaration of Independence and its constitution, the US has shown little interest in the rights and freedoms of the darker races. He described America's top priority as freedom of business, which places profits above people's welfare. He claimed that white America began to take an interest in the Civil Rights movement only after its business interests began to suffer.

He noted that America was not alone in its exploitation of dark people, as European dominance—based on its technological prowess—had long viewed them as inferior. This belief drove Europe to exploit Africa—both its people (through slavery) and its natural resources. Due to slavery, the US imported millions of Africans, but did not regard them as a part of the country. According to Merton, Blacks had been given no proper place in America.

Back in the 1960s, when civil rights demonstrations occurred mostly in the South, Merton noted that northern racism was also egregious. He wrote, “Northern liberals might admire the Black dignity at a distance, but they still did not want all that nobility right next door: it might affect property values.” And at another point: “The so-called 'white backlash' manifests a change from tolerant indifference to bitter hatred on the part of some northern whites.” His statements were soon validated less than a decade later, when school busing in northern cities generated a massive “white backlash.”

Just as Dr. King had written in his renowned “Letter from the Birmingham Jail”, Merton realized that white liberals in America had played a major role in perpetuating racism, largely because they did not understand the motives and feelings of Blacks, and they often used their own advantageous positions to co-opt the movement; when they sometimes used their power to control and limit the struggle that Blacks were engaged in. He wrote that racism could not be reduced—let alone eliminated—by laws, but that societal attitudes must fundamentally transform. It must be a bottom-up, not a top-down revolution.

Yes, there are many people who like to point to recent improvements in the law, but Black Lives Matter protests against police brutality in the 21^st century testify to the minimal effects of our social justice statutes. The laws are there… they just do not get enforced.

Merton on the Media—Part 3

I wrote in the first blog of this series that Merton, after a couple of decades of deep devotion to the eremetic life at Gethsemani Abbey, increasingly became interested in world events. In order to inform himself and to understand what was happening in society, he became an avid reader of the news. He also developed an extremely busy correspondence with philosophers, religious figures, and scholars all over the world.

In the 1960s there was no internet that could be surfed to follow current events, and television was certainly not an authorized source of information in a monastery. Therefore, Merton read several daily newspapers and received numerous other periodicals and books in the mail. I am amazed at the volume of reading that he managed to do, while still participating in the monastic life. That said, as his reputation grew, he was increasingly relieved of daily monastery tasks, to allow him time to research and write.

Merton became very critical of America's mass media. He repeatedly described how poorly it informed people of current events, and that it often spread the propaganda of the country's rich and powerful. The media had become part of the corporate world and often served as the mouthpiece of corporate America. He described how the media diverted readers' attention with trivial pursuits and infatuation with celebrity affairs.

He wrote that “nine tenths of the news, as printed in the papers, is pseudo-news, manufactured events. Some days ten tenths.” He accused the media of being guilty of keeping violence, cruelty, and sadism ever present in society. He felt that this hyped-up information directly contributed to the public's tendency toward polarization and hatred.

Merton was especially troubled by America's violent culture. He had become an eloquent voice for the power of nonviolence, after becoming deeply devoted to Jesus' messages in the Sermon on the Mount. He also was inspired by Gandhi, Leo Tolstoy, and Henry David Thoreau. He strongly supported the Civil Rights Movement that was unfolding at the time, and honored Martin Luther King, who also was strongly influenced by Gandhi. Both King and Merton vehemently opposed the Vietnam War—for which the media were complaisant, and they both became the target of hatred for doing so.

He wrote that, for most Americans the daily ritual of reading the newspaper was a form of “trance, in which one scans columns of newsprint, creates a peculiar form of generalized pseudo-attention to a pseudo-reality.” He went on to write “My own experience has been that renunciation of this self-hypnosis, of this participation in the unquiet universal trance, is no sacrifice to reality at all.”

I find it fascinating that Merton used the term “pseudo-reality” to describe the 1960s newspapers' content. I wonder what he would say about today's TV news, social media's outlandish postings, and fake news hype. I'm sure he would have something caustic to write about reality TV—quite likely dubbing it “pseudo-reality TV.”

Sunny Post

We have a chipmunk who hangs around on a concrete block near the bird feeder, waiting for careless birds to drop him a seed or two. Click to enlarge.

 

Merton on Society’s Delusions—Part 2

I will begin my overview of Thomas Merton's critiques of American society by offering several examples of what I refer to as society's delusions, which he showed had led—and still do—to many harmful behaviors. He did not denounce Americans themselves or their actions, but instead described the misguided manner of their thinking that led to their destructive conduct.

In doing so, Merton was following a time-honored tradition of Catholic monastics who, for some 2,000 years, had rejected society's violent and immoral ways, to live a contemplative life of seclusion. Retreating to isolated settings, they led a simple existence of devotion. As I wrote in the previous post, Merton followed this way of life for a couple of decades before he began his commentaries on society—which gave him the spiritual grounding to be as perceptive as he was.

A social problem that he often wrote about was America's acquisitive culture, which is in direct opposition to the austere life that a monk opts for. He wrote that advertisements are a kind of seduction that lures us into “psychological passivity and dependence.” He wrote that we are drawn into the “vapid grins on the billboards and the moron beatitudes in the magazines which assure us that we are all in bliss right now.” Pretty strong words, Tom!

Linking commercialism with Americans' practice of religion, he saw that we have “turned God, peace, happiness, salvation and all that man desires into products to be marketed in a speciously attractive package deal.” Such a God becomes “completely unreal—a mere convenience, serving man's purposes, a social commodity, a cosmic tranquilizer to be packaged and marketed along with any other product.”

He saw that this consumerist culture contributes to people's thinking becoming shallow and dull. Television dumbs us down and encourages our brains to fall asleep. We seek distraction and entertainment. He wrote, “A society whose whole idea is to eliminate suffering and bring all its members the greatest amount of pleasure is doomed to be destroyed.” Are these not the words of biblical prophets?

Merton wrote about how groupthink and peer pressure lead to masses of citizens swallowing the propaganda being propagated by the elite. He saw that we've become brainwashed and trained to go along with the crowd. He wrote, “There is no more tyrannical dictator than convention, fashion, and prejudice.” And, “The immature conscience is not its own master. It is more the delegate of the conscience of another person, or of a group, or of a party, or of a social class, or of a nation, or of a race.” That seems to pretty well describe our inability to think for ourselves, or to be courageous enough to act upon our own conscience; so we deaden it.

Merton the prophet was describing a social illness that he saw, over 60 years ago. It seems to me that we still flounder under pretty much the same delusions. Consumerism, compliant religious practices, dull mindedness, and groupthink are very active today. Have we not progressed... maybe even regressed?

A Contemplative’s Critique—Part 1

Thomas Merton has long been an inspiration for me. He was a Trappist monk who resided at Gethsemani Abbey in Kentucky in the 1940s-60s. He was a prolific writer and a prophetic voice. One of the many areas in which Merton had a major influence on me was his critiques of American society.

Some people may find it strange that a cloistered monk could offer a knowledgeable appraisal of secular life. Isn't a monk one who is supposed to lead a reclusive life—insulated from the mainstream human world? Shouldn't a contemplative focus on the religious life, rather than mundane existence? And how could someone so removed from society have anything more to offer than activists out there in the world—who were experiencing the quotidian events directly?

Over two decades ago I sojourned for a month—living as a monk—in a Trappist monastery, where I spent many hours exploring Merton's world and writings. My guide monk had in fact been Merton's personal assistant, some 30 years before—so he also became a valuable resource during my studies. I came to understand that Merton had once been a layman who was deeply engaged in society, for several years before he entered the monastery. In fact, a large part of his motivation for becoming a monk was his distress over the direction that humanity was headed in the 1930s.

Upon entering the monastic life, Merton spent many years as a mendicant devoted solely to developing his spiritual being. Well into this quest he had a life-altering revelation one day that made him realize that he was not at all disconnected from humanity, but felt a profound bond with all people and all of Nature. He discovered a deep compassion for the human condition that eliminated any illusion of separation he previously had.

His attention increasingly turned toward society and away from his previous theological writings. Despite being a member of an austere, cloistered, and silent community, he became intensely interested in world affairs. His previous writings had put him in correspondence with several acute observers of civilization around the world, and together they explored social issues. He was an avid reader and soaked up an abundance of information.

I believe that a key factor that helped Merton critique society with deep insight was the very fact that he could maintain objectivity and not get emotionally swept up in worldly events. This was the middle 1960s—an extremely turbulent time in the US, when emotions flared. Many of those actively engaged in the turmoil at the time had difficulty maintaining an equilibrium, as they became deeply involved in the happenings. Some of them spontaneously reacted with passionate intensity. In contrast, Merton was deeply grounded in his faith and could serenely put his finger on the reality of social troubles. He wrote with clarity and insight, as he appraised and critiqued society's behaviors from his emotional distance.

In the next four posts I will describe a few of Merton's comments on US society—the ones that most impacted me. He was blunt and even scathing in some of his descriptions. He saw many problematic and even menacing aspects of human behavior; that we were headed in a dangerous direction which called for a fundamental transformation of society. Unfortunately, his warnings were disregarded, causing our social conditions to degrade even more. I hope this will become evident, as I recount some of his 60-year-old but still relevant critiques.

 

Mums the Word

A fall expression of beauty from the mum patch. Click to enlarge.

 

Brimful Bill

 How many of us have had our parents exhort us not to talk when our mouth is full? Not only is such behavior bad manners, but our speech can become quite unintelligible, as food gets in the way of our tongue and lips, as they try to perform their nimble job of shaping sounds. Our speech and song is produced by the vibrating vocal cords in our larynx, which is then modified and shaped by muscles in our throat, nasal passages, tongue, and lips. It is a complex process that allows us to create a very wide variety of utterances. It gives rise to many kinds of sounds.

Several years ago I watched a goldfinch at the bird feeder, filling its beak with seeds, crunching the hulls off, as it shifted the particles around inside its beak, with its dexterous tongue. As I was watching, I heard a goldfinch song and looked around to see if another one was nearby, but the one at the feeder was the solitary goldfinch in the area. It dawned on me that this bird was singing at the same time that its bill was full. It seemed as if it had violated the etiquette of not singing with a stuffed bill; yet its song—unlike what emanates from a human's full mouth—was clear and clean. What was going on?

A visit to my bird books soon gave me the answer. A bird's song is created in its syrinx (analogous to our larynx), which is situated well down its throat, at the entrance of its two windpipes (tracheae). At the junction of each side of the syrinx and its adjacent trachea are a set of tiny, complex muscles. Vibration of thin membranes (like our vocal cords) creates sounds that are then manipulated and altered by these muscles. A bird's throat and mouth muscles play no role in its song—hence they can independently do their feeding job, without interfering in their singing.

This song mechanism is quite amazing. Virtually all of the air exhaled through a bird's syrinx is used for singing. In contrast, we humans use only about 2% of our lung air in vocalizing—which is why these little critters can sing so fully and loudly. Furthermore, a bird can literally sing a duet with itself, as air exhaled from each windpipe flows across the muscles on each side of its syrinx. The complex song of a thrush is an example of this self-duet. Two songs at once! In fact, a bird is even able to vocalize through one side of its syrinx as it breathes through the other. That beats the feat of a human ventriloquist!

All mammals are outfitted with a larynx, rather than a bird's intricate syrinx. I guess that means all mammal mommies urge their children not to speak with a full mouth? What other kinds of lessons of etiquette do bird mommies teach, when their kid's bill can be full to the brim and still sing out clearly and beautifully?

Prophetic Perception

There is a common belief that a prophet is someone who predicts the future—almost like an astrologer, who reads certain omens or positions of celestial bodies and forecasts forthcoming events. This is a misperception of the role of prophets that societies have held over the eons.

Prophets do not predict future events—rather, they speak the truth out about current events, in order to wake up the populace about what is unfolding in society. Thus, the dictionary defines a prophet as someone who is inspired to speak up about the reality of current happenings. While most people simply ride along with the popular trends, without realizing the truth of ongoing matters, a prophet digs deeper and is able to comprehend the reality of it all.

Other definitions of a prophet describe a person who speaks in a visionary way about events. A prophet has a clarity of what is unfolding, so he/she speaks out, trying to express that vision. Since most people in a society are operating under the delusion that circumstances are normal or acceptable, they do not welcome the challenging testimony of a prophet, since it can prick their conscience and cast doubt on their behavior. Worse, those in power—who often benefit from, or have even caused society's dysfunction—especially are antagonistic toward prophets, because their misdeeds are being revealed.

A prophet, being more tuned into reality—is, in fact, way out ahead of most people. The root of the word prophet is from Greek prophetes, which means “spokesman” or “speaker.” Some synonyms of prophet are diviner, oracle; or even in a negative sense, a doomsayer or pessimist. Again, these negative connotations have come about, because prophets typically point out society's wrongdoings. In contrast, there is a plethora of ecstatic and voices happily shouting out society's good accomplishments—no need for a prophet there.

The study of history can help us understand the roots of current events. We can “connect the dots” of past events and draw a causal line to what's going on today. I think that's why many historians know that, if we fail to study history and learn from past mistakes, we seem doomed to repeat them.

I believe that this connection between past events and today's events is why prophets are often considered to prognosticate the future. Prophets speak the truth about current events—a truth most people are unwilling and unable to hear. Then later, as things happen—inevitably following from what went before—some people remember that the prophet once spoke out about this problem. It seems to them as though the prophet had predicted the mess—when he/she was simply trying to wake them up. As it is said, hindsight is 20/20 vision.

The Agony of Acedia

Some 1700 years ago a Christian monk in the Middle East, named Evagrius Ponticus, knew very well the mental suffering that a contemplative faces, when trying to simplify their life and devote their attention to prayer and devotion. Such a lifestyle is largely devoid of numerous distractions that fill the daily existence of a layperson. During those solitary quiet hours when a monk is trying to concentrate on the sacred, the mind too often becomes bedeviled with profane thoughts that lead one off into pernicious mental states.

Evagrius called those thoughts evil, because they obstruct one's spiritual progress, and even cause one to sink into depression. It can seem as if there is no escape, and can cause one to question the monastic path they have been following... even regret their choice to become a contemplative.

Evagrius assembled a list of “eight evil thoughts” that can make the existence of a monk agonizing. They are (1) gluttony, (2) impurity (fornication), (3) avarice (greed), (4) sadness (envy), (5) wrath, (6) acedia (indifference), (7) vainglory (boasting), and (8) pride (arrogance). When these thoughts interfere with prayer and contemplation, they can derail one's spiritual advancement—which is the whole purpose of the monastic life.

Of this list of intrusive and wicked thoughts, Evagrius the monk considered the one that posed the greatest threat was number 6, acedia. The dictionary defines it as “spiritual or mental sloth; apathy.” The root of acedia is the Greek word akedia, which translates as “listlessness,” or “without care.” Acedia bedevils a contemplative; it comes unbidden—one cannot stop its intrusiveness. It's like telling a person not to think about a pink elephant and then chuckling, because you know they can't stop that silly vision from invading their mind.

It is interesting that Evagrius' list of eight evil thoughts became widely accepted in the fourth century monastic community, to the point that Pope Gregory in the sixth century adopted the list, but changed them from “eight evil thoughts” into “seven deadly sins.” They morphed from thoughts to acts—from mental states to deeds. Even more fascinating is that the pope dropped Evagrius' most bedeviling thought: acedia—the one he felt was the major mental demon. I guess that says something about the priorities of the Roman Church.

Let's take a closer look at that mental state called acedia. It's a rather nebulous concept that covers a lot of ground, and encompasses other thoughts such as boredom, torpor, despair, melancholy, ennui, sorrow, and even frantic activity. Evagrius called it the “noonday demon,” because it intrudes at the most vulnerable time of day—causing a monk to despise his duties, destroy his concentration, drag him off into daydreams, and to doubt everything that the monastic life stands for. It makes it seem as though “the sun barely moves, if at all, and that the day is 50 hours long.” It can instill “in the heart of a monk a hatred... for his very life.”

Acedia torments the contemplative precisely because they live the quiet life, and are mindful enough to detect its intrusion when it first pops into mind. It is less of a threat to lay people, because they often fill their lives with distractions that prevent their minds from even noticing it. 

So what can a monk do, to get past the doldrums of acedia? They can't escape into a TV comedy or the corner bar, as a layperson might do. Evagrius' recommendation was to bite the bullet and face it. Go into your cell and deal with it. Face the devil down. That is a frightening prescriptioln, because it is in meditation that acedia throws its worst menace at you. It's like advising one who suffers from arachnophobia to pick up a spider and kiss it. It requires great courage. Monks had, however, the confidence that they were not facing the demon on their own—God would be with them. (Or could their agony sometimes be strong enough that they even doubted God?)

Monastics are not the only people who are bedeviled by acedia. It hits secular people as well. Kathleen Norris wrote a book in 2008, titled Acedia and Me: A Marriage, Monks, and a Writer's Life. She understood the dilemma faced by monks, but also described how widespread acedia can be in society.

It hits lay people differently, however, because they generally are not nearly as mindful and paying attention to their mental states. They are more likely to feel bored, or hopeless; or engage in frantic activity, as a way of attempting to escape their acedia feelings. People in society can come to feel just as bedeviled and lost as a monk, not because they are trying to meditate, but because they have a meaningless job and are leading a shallow life. Lay people, however, are in a position wherein they can find many more distractions than are available to a monk.

Norris writes that people in society who experience acedia often think they are depressed, but there's a key difference for them. Depression usually arises from an external source, that can be identified—and in society one can deal with it through medication and counseling. (It should be noted that modern monks also have access to these treatments.) Acedia—in contrast—rises from within. Thus it's a state of mind best dealt with by spiritual practice. Depression causes one to anguish over one’s glum situation. Acedia causes one to become reduced to a state of indifference—which is a greater evil.

So we all may find ourselves at times suffering from the agony of acedia—monastic or worldly. As with most mental afflictions, trying to run from it is only a temporary effort...  acedia will catch up eventually. I think the best action is to follow Evagrius' recommendation: go within and face the demon. Yes, that takes courage. It can help to realize that acedia is a mental state—it's not a material demon coming after you.

Floating Spider

 I found this spider floating on the surface of water in a bucket, waiting for me to free it. Note in the first photo the indentations it made on the water surface, allowing surface tension of the water to keep it from sinking. It is about three inches (8 cm) across. Click to enlarge. 

Reckless Raccoon

I arise early in the morning—a little after 4:00 am, to begin my day. Shortly after I am up and stumbling around, I usually get the urge to excrete some of the previous day's solid menu items. We have an outdoor composting privy, so I step outside in the dark, with a flashlight in hand.

One recent morning I was faced with a raccoon, nosing around the yard, looking for any food tidbits that may have been left for him. I stopped, surprised, and pointed the light at him. He stopped, surprised, and looked at me, without moving. Trying to shoo him away, I hissed at him. He stood his ground, as if to be puzzled by a hissing beam of light. OK, I thought, maybe he needs something more threatening to urge him on his way. I lowered my voice as much as I could, and growled—trying to imitate a bear or a 1,000-pound raccoon predator. He turned and slowly ambled off. So much for my frightening impression.

The next morning I ventured out in the dark, this time pausing at the doorstep and pointing my flashlight out to his yesterday's location. There he was again, sniffing around for food! I did my best to growl again—sounding as large as I was able. Once again, he turned and slowly sauntered away... appearing not the slightest bit worried.

A couple of days later I opened the door to seek my morning's relief at the privy, and guess who was waiting for me. He was actually sitting down, as if he was waiting to see if the snarling light would come out to greet him yet again. This time I did the loudest and nastiest growl I could produce, as I simultaneously stomped my feet. Maybe a growling light with big, pounding paws would intimidate him. This time he turned and moved away at a slightly greater pace—but still too leisurely for my taste, so I pursued him, making as much stomping noise as I could. He retreated.

I turned and headed toward the privy, believing I had made my point that he was not welcome. Suddenly I heard the skittering sound of little feet, as the raccoon came streaking up from behind, almost brushed against my leg, and vanished into the darkness ahead of me.

It was almost as if he was toying with me—as if we were engaged in some playful game. A bit rattled, I did my privy business, nervously peering into the gloom, but he seemed to have moved on. I've not seen him since, on my morning affairs. Maybe he tired of the game, or decided there were no morsels of food to be had, or is off seeing if he can startle a neighbor as much as he did me.

Tussock Moth Larva

Click to enlarge
 

Tussock Toxins

We have a nasty little caterpillar that threatens to cause us significant painful itching at this time of year. It is the sycamore tussock moth caterpillar (Halysiodota harrisii). (Does that second Latin word mean “harassing?”) It is a cute little guy—sort of like a fuzzy woolly bear caterpillar that you are drawn to pick up and stroke, like a tiny kitten. It is whitish-yellow, with long decorative tufts of an orange or brown color. Endearingly cute.

But woe unto those who touch this wee caterpillar—which is only about an inch (2-3 cm) long. Those fuzzy hairs are called setae (which originates from the Latin word for “bristle.”) They contain a toxin that evolution has given to the little worm—to ward off potential predators, such as birds. Nature did not endow them with this defense in order to fend off humans, but it works on us too, although we really do not intend to eat them.

The setae, upon being touched, break off and implant themselves in your skin. The hollow setae then empty their toxin, which causes an overreactive human immune system response. As a result, the body gets flooded with a pro-inflammatory compound called histamine—which can incite an array of allergic symptoms. As you might guess, an antidote to the inflammation caused by the histamine is to take a dose of an antihistamine.

The sycamore tussock caterpillar seems to know that it is not a critter to mess with. Unlike other small prey who jump and run when faced with a predator, this guy simply and slowly goes about its business—similar to a skunk. It is fearless. 

My and my wife’s vulnerability to the sycamore tussock moth caterpillar's toxin is heightened, due to the fact that we have several towering sycamore trees overlooking our home. I have written before of how graceful these trees are, and they provide much desired cool shade. But in late summer the caterpillars slowly descend on a silken thread from way overhead—like a circus acrobat in slow motion.

We have become accustomed to looking out for these yellow worms as they dangle in space—giving them a wide berth. Yet, the other night, as I was heating up our outdoor bath, I found one floating on the surface of the hot water, wriggling in discomfort. I picked up the sieve with which I scoop out fallen leaves and other debris, and carefully lifted it from the bath water.

It never occurred to me that its writhing had dislodged some of those nasty setae, which were now floating on the water's surface—awaiting a naked human body to stick to. Unfortunately for my wife, her body was the first one to submerge. Unknowingly, she—and later I—made contact. In a few hours—and certainly by the next morning—we reacted with the usual redness, swelling, itching rash, with welts on various skin surfaces. There's not much that can be done—other than take an antihistamine and suffer for a day or two… or four.

In over two decades of outdoor hot baths, this is the first one that has demonstrated how much suffering a tiny worm can cause in the bath. Was it a one-off? I sure hope so, but in the future I'll be on the lookout for cute yellow caterpillars swimming in the tub, in late summer.

Moonrise

Moon rising over the hill. Click to enlarge. 

Presidential Powers

In the aftermath of the US succeeding in its revolution that cast off the colonial oppression of England in 1783, leaders of the former colonies met in Philadelphia, to thrash out a constitution for the new country. They were fully aware of the fact that they were creating a new state and hoping that its governing process would be robust and unprecedented. They wished to forge a democracy that was modeled on a republic created some 2200 years earlier in Greece.

Having just shaken off the heavy-handed rule of King George, they were determined to avoid setting up a form of government that would again control the American populace with monarchical powers. In their minds, the new country would need an executive who had the power to manage its affairs, but who would also be restrained by two complementary branches of government: the legislative and judicial branches.

The country's founders, besides being concerned about limiting presidential powers, were also wary of establishing too much democracy. They were chary of setting up a “tyranny of the majority,” wherein the ignorant and uninformed masses would become influenced by emotional and feverish ideas and vote for foolish programs and compelling ideas put forth by a charismatic person or cabal.

The founders were, after all, prosperous and educated men. They possessed ideals of how a democracy should behave, but had elitist biases about preventing the mob from taking over. Plato held similar apprehensions about democracy in ancient Athens—that uninformed commoners would force unwise actions. These concerns of the framers of the US Constitution in 1787 resulted in establishing the Electoral College, which would correct for a possible foolish popular vote for a president.

The constitutional fathers debated long and passionately on how to create a constitution that would prevent any one individual (the president) or group (the masses) from seizing too much power and sending the country off into chaotic behavior. They did a remarkable job of it. For over 200 years the checks and balances they built into the document have kept the US from careening out of control, when imbalance threatened.

After the Constitution was drafted and sent to the 13 states for ratification (which occurred two years later), many people expressed concerns about some of its provisions. For one specific example, George Mason of Virginia was disturbed that it allowed the president to pardon convicted criminals. He could foresee the possibility that an unscrupulous president would encourage his faithful minions to commit illegal acts on his behalf and then pardon them, after they were convicted. Mason thought that this provision of the Constitution would allow a deceitful president to become an autocrat who would then take control, not unlike King George.

Mason was vocal about his fears, and threatened to stop Virginia from ratifying the proposed Constitution. Virginia's approval was crucial. During the state's debates, John Madison convinced George Mason to relax, by telling him that surely if ever a president went that far, he would quickly be impeached and removed from office. 

The founding fathers wrote a constitution that successfully guided the country for over two centuries, yet Donald Trump has utilized both the Electoral College intervention and presidential pardon power to indeed establish himself as a would-be autocrat. The Electoral College process awarded him the presidency, despite his losing the popular vote. That constitutional process of the forefathers backfired.

In addition, Trump has currently pardoned two of his convicted henchmen, who broke laws on his behalf. George Mason surely must be agitatedly rolling in his grave.

Forest Air Quality—Part 5

Most of us know that all green vegetation absorbs sunlight and carbon dioxide in its photosynthetic process, and emits oxygen as it manufactures various sugars and carbohydrates. All animal life on Earth gets its energy this way. Without photosynthesis, without plants, there would be no animals.

The carbon dioxide that trees inhale gets turned into carbon—creating the structure of a tree. A mature tree can store up to 22 tons of CO₂ in its trunk. That's why there is so much attention put to planting trees: to counter all the CO₂ that we humans are discharging. Unfortunately, modern forest management sequesters far less CO₂ than a natural forest, because soil disruption has prevented the necessary role of tiny soil critters. Additionally, only recently was it demonstrated that old trees grow fastest and thus absorb the most CO₂.

Due to trees’ exchange of CO₂ for oxygen, forest air is fresh; but not just because trees exhale oxygen. Leaves filter out small particles like soot, pollen, dust, acids, and toxic hydrocarbohydrates and nitrogen compounds. In addition to oxygen, trees emit phytonicides, which possess antibiotic properties. This makes me feel good about living in an area surrounded by hundreds of acres of forest. These benefits do not occur in human-planted forests, however, because many of those trees are not planted in the appropriate locations that Nature selects, so they are not as robust as in a natural forest stand.

The benefits of people living in a forested area have been measured. Human blood pressure is lower in a stand of trees than in open grassland. Older people's lung capacity and elasticity of their arteries improve, when they enter a forest. Yet forest air is not always rich in oxygen. During the day—when photosynthesis is active—a stand of trees will release up to 3 tons of oxygen per square mile; enough for 10,000 people. But at night the oxygen level drops significantly, as photosynthesis pauses.

Quaking aspen trees are unique, in that they can photosynthesize on both sides of their leaves, rather than just the top surface, as is the case for other deciduous trees. Think about that, the next time you observe an aspen's leaves fluttering and flapping in the wind—exposing top and bottom to the sun.

Because of this double-sided photosynthesis, aspens are an excellent pioneer species—they move into new areas and grow quickly. The downside is that herbivores enjoy the taste of sugary aspen leaves. (Remember the comeback of aspens in Yellowstone National Park, when wolves were reintroduced and reduced the elk population.) Aspen trees respond to overgrazing by expanding their root system, so a single tree may come to extend over a wide area. In Utah's Fishlake National Forest, a single aspen tree spans across 100 acres (40 hectares). It has grown some 40,000 individual trunks over a time span of thousands of years!

This completes a five-part series of fascinating facts about trees and their beneficial effects on us... from the book The Hidden Life of Trees: What They Feel, How they Communicate (2015), by Peter Wohlleben, who worked for many years as a forester in Germany.