Description:
In this innovative and deeply felt work, Bron Taylor examines the evolution of green religions” in North America and beyond: spiritual practices that hold nature as sacred and have in many cases replaced traditional religions. Tracing a wide range of groupsradical environmental activists, lifestyle-focused bioregionalists, surfers, new-agers involved in ecopsychology,” and groups that hold scientific narratives as sacredTaylor addresses a central theoretical question: How can environmentally oriented, spiritually motivated individuals and movements be understood as religious when many of them reject religious and supernatural worldviews? The dark” of the title further expands this idea by emphasizing the depth of believers’ passion and also suggesting a potential shadow side: besides uplifting and inspiring, such religion might mislead, deceive, or in some cases precipitate violence. This book provides a fascinating global tour of the green religious phenomenon, enabling readers to evaluate its worldwide emergence and to assess its role in a critically important religious revolution.
This episode I’m joined by Rupert Read is an academicand a Green Party campaigner and a former spokesperson for Extinction Rebellion). In this episode we discuss the end of civilization, collapse, sustainable energy and more…
Description:
Industrial civilisation has no future. It requires limitless economic growth on a finite planet. The reckless combustion of fossil fuels means that Earth’s climate is changing disastrously, in ways that cannot be resolved by piecemeal reform or technological innovation. Sooner rather than later this global capitalist system will come to an end, destroyed by its own ecological contradictions. Unless humanity does something beautiful and unprecedented, the ending of industrial civilisation will take the form of collapse, which could mean a harrowing die-off of billions of people.
This book is for those ready to accept the full gravity of the human predicament – and to consider what in the world is to be done. How can humanity mindfully navigate the inevitable descent ahead? Two critical thinkers here remove the rose-tinted glasses of much social and environmental commentary. With unremitting realism and yet defiant positivity, they engage each other in uncomfortable conversations about the end of Empire and what lies beyond.
Peter Lamborn Wilson was a prolific, controversial writer and researcher into the lives and beliefs of mavericks, misfits, hobos, punks and heretics. He is best-known for his coinage of the term Temporary Autonomous Zone or TAZ which can be applied to any spontaneous association of free people from Burning Man to improv dancing, especially those gatherings which maximize what Wilson liked to call “ontological anarchy”.
As an Ontological Anarchist, Peter necessarily acquired an unusual resume’. Educated at Columbia, Wilson left New York in 1968 for a spiritual “Journey to the East” across the Islamic world from Morocco to Katmandu, seeking wisdom and teachers in tea houses, palaces and opium dens and settling finally in Tehran, where his presence coincided with Empress Farah Pahlavi’s desire to spread Iranian culture into the West. At the Iranian Academy of Philosophy, Wilson was put in charge of English publication where he was able to translate the works of famous Islamic philosophers and poets, for instance (my favorite) The Drunken Universe: An Anthology of Persian Sufi Poetry with Nasrollah Pourjavady.
Wilson’s academic tenure in Tehran was cut short in 1979 by the Iranian Revolution in which the Shah and his wife were replaced by the Ayatollah Khomeini (a minor poet himself in the tradition of Khayyam and Hafiz).
Back in New York, Wilson aligned himself with various fringe organizations among which was the Moorish Orthodox Church of America which Wikipedia describes as “a syncretic, non-exclusive, and religious anarchist movement originally founded in New York City in 1965 and part of the burgeoning psychedelic church movement of the mid to late 1960’s in the United States.” MOCA traces its lineage back to a black Chicago religious leader from the 1920’s, Noble Drew Ali, whom the Black Muslims also claim as their founder. More detailed information concerning this “religious anarchist movement” can be found on the web at the Moorish Orthodox Information Kiosk or in Wilson’s own Sacred Drift: Essays on the Margins of Islam published by City Lights in San Francisco.
Wilson obituaries have appeared in such wide-ranging venues as The Global Ganja Report and the New York Times (!) so I will not repeat here what others have written but instead publish a brief account of how this ontological anarchist affected my own life.
In the early 80’s computers were just beginning to enter our lives. Instead the photocopier gave rise to a web-like phenomenon called “zines”, short for “magazines” in which anyone with a few dollars for stamps and access to a Xerox machine could become their own publisher. The quality of zines ranged from semi-professional to unreadable but what they all had in common was quirky originality and instant access to off-beat topics. I cannot locate in my records the zine in which I first encountered the writings of Peter Lamborn Wilson but it might have been Popular Reality which one archivist described as “distinguishing itself as an open forum for the most unpopular of opinions.”
Connecting via one of the zines of that era Peter and I began a letter exchange concerning the Moorish Orthodox Church and he invited me to come visit him in New York should opportunity arise. So in the spring of 1986 on some errand involving physics and publishing I met the man himself in his third floor apartment on West 107th St just a few blocks from the Nicholas Roerich Museum.
Wilson lived in a rat’s warren of books, papers and unusual objects from his Islamic travels, the centerpiece of which was an old mechanical Remington typewriter on which he composed his voluminous works, He seemed to have a dislike for computers and never quite moved into the digital age. Over a few tokes of crumbly hashish he regaled me with tales from his travels and invited me to become a member of the Moorish Church. It is customary to take an Islamic name and I knew nothing of that faith. Wilson’s own Moorish name was “Hakim Bey” and several of his books, articles and performances appear under that name. “Well, you could do worse, Nick, than “Jabir”, the 9th Century Islamic alchemist.”
So Jabir it was. To which I later added “‘abd al-Khaliq”, designating myself as servant of one of the 99 names of God. A few weeks later I received from Hakim Bey a photocopied diploma certifying my new rank as “Adept of the Seventh Heaven.”
My first substantial adventure with the Moorish Orthodox Chuch was the Antarctic Astral Projection Project. On the night separating August from September 1987, various individuals would attempt by any means at their command to astrally project themselves to a location on the Antarctic continent aptly named “Cape Longing”. We would dutifully record our impressions which would then be collected and published in the zinosphere as part of the Akashic Records, one more fanciful account of the spiritual strivings of the human race. Doctor Jabir decided to go there as Mandrake the Magician and fancied the trip as a conclave of other fictional magician/scientists observing and producing new physical, mental and spiritual phenomena in the exotic low-temperature environment not far from the Earth’s South magnetic pole. As I recall music and dancing girls were involved as well as a spectacular display of the best Southern Lights that my human imagination could produce.
Another Moorish adventure as Doctor Jabir, this time in real space, was the Temporary Autonomous Zone San Francisco performance in 1993 organized and produced by the legendary Joseph Matheny. The site of TAZ SF was Komotion International, an art and performance space in San Francisco’s Mission district. This event featured a dozen or so performers, both male and female, some of whom mingled with the audience. Hakim Bey himself was one of the stars and calmly lectured on some obscure feature of Ontological Anarchy. Most of us were attempting to be as outrageous as possible but Bey trumped us all by affecting an utterly conventional academic normality in an ocean of freaks. Jabir read some of his newest quantum tantric poetry, Robert Anton Wilson shared some of his latest provocative prose. Circus acts and dances followed and there was some sort of bondage scene going on that I had helped to prepare back stage.
MOCA produced at odd intervals the Moorish Science Monitor to which I sometimes contributed. And once I was a guest along with Robert Anton Wilson on the Moorish Orthodox Radio Crusade, an after midnight series hosted by Hakim Bey on New York’s independent radio station WBAI.
Back in Boulder Creek I often enjoyed co-hosting our long running series of poetry readings with fellow Moor Omar abu Khan (aka Ed Cramer). But all in all, Doctor Jabir achieved the height of his Moorish identity in the call for Tantric Jihad which he has performed in venues as various as house warmings and Esalen Institute,
My sheik is dead.
Hail and farewell
O noble teacher of the Way
Hakim Bey has crossed the Black Sands.
Global changes are altering where and how we get fresh water, sparking the need for worldwide cooperation
The availability of fresh water is rapidly changing all over the world, creating a tenuous future that requires attention from policymakers and the public.
We know this thanks to 14 years’ worth of satellite data collected by a unique NASA Earth-observing mission called the Gravity Recovery and Climate Experiment—which has the gratifying acronym GRACE. Unlike some satellite missions that rely on images, GRACE, which was launched in 2002 and decommissioned at the end of 2017, was more a “scale in the sky.” It measured the very tiny space-time variations in Earth’s gravity field, effectively weighing changes in water mass over large river basins and groundwater aquifers—those porous, subterranean rock and soil layers that store water that must be pumped to the surface.
As complex as that sounds, the results are actually quite simple to understand. The data quantified the rates at which all regions on Earth are gaining or losing water, allowing my colleagues and me to produce the accompanying map. And what the map shows is also simple to understand but deeply troubling: Water security—a phrase that simply means having access to sufficient quantities of safe water for our daily lives—is at a greater risk than most people realize.
Katharine Hayhoe says the world is heading for dangers people have not seen in 10,000 years of civilisation
Katharine Hayhoe warns that if we continue emitting greenhouse gases no adaptation will be possible. Photograph: Courtesy of Dr Katharine Hayhoe
The world cannot adapt its way out of the climate crisis, and counting on adaptation to limit damage is no substitute for urgently cutting greenhouse gases, a leading climate scientist has warned.
Katharine Hayhoe, chief scientist for the Nature Conservancy in the US and professor at Texas Tech University, said the world was heading for dangers unseen in the 10,000 years of human civilisation, and efforts to make the world more resilient were needed but by themselves could not soften the impact enough.
“People do not understand the magnitude of what is going on,” she said. “This will be greater than anything we have ever seen in the past. This will be unprecedented. Every living thing will be affected.”
