for the world grows in me
and I wake in the night at the least sound
in fear of what my life and my children's lives may be,
I go and lie down where the wood drake
rests in his beauty on the water, and the great heron feeds.
I come into the peace of wild things
who do not tax their lives with forethought
of grief. I come into the presence of still water.
And I feel above me the day-blind stars
waiting with their light. For a time
I rest in the grace of the world, and I am free.
An Italian proverb states that a person who lives by hope will die by despair. Americans for nearly three centuries have lived by hope, and as we know, our current president centered his campaign around it. It is as if since our inception as a nation we have, by whatever means necessary, warded off despair in favor of hope, and I believe that if we as a people were to abandon the shallow sense of hope we insist on maintaining, we would be driven to the depths of our despair regarding the current state of our planet.
About one year after Barack Obama became President, I noticed on one radical left website the words "the "hopium' is wearing off." While the majority of Americans believe that Obama is a better President than George W. Bush, Jr., it has now become painfully obvious that Obama's leadership has offered little divergence from the policies of the Bush administration. In the throes of what can only be described honestly as the Second Great Depression, Americans suffering from a deluge of unemployment, foreclosures, bankruptcies, loss of health insurance and retirement savings have not yet fully confronted their despair. They pretend that a return to unlimited growth and delirious consumerism is possible and even likely in the long term, but all the while, just beneath the surface of that chimera the demon of despair is growing increasingly restless and ominous.
Despair moves us to confront existential questions, and let's remember that that big word isn't just a philosophical term but directly refers to our existence. Existential questions are questions of meaning and purpose-questions about the human condition such as: Why do the innocent suffer? Why do those who commit brutal acts so often go unpunished? If there is a God, why do these things happen? Why am I here?
Despair also brings us face to face with an emptiness that is at our core, regardless of how fulfilled and serene we feel. And while some theologians would assert that the emptiness is a God-shaped void that only religion can fill, I would argue that the emptiness cannot be filled by anyone or anything because it is a fundamental reality of the human condition. However, I hasten to add that the pain of the void can be minimized in a variety of ways.
Citizens of industrial civilization have attempted for centuries to fill the void by cherishing the delusions of unlimited growth, unbridled progress, the acquisition of material wealth, the sanctity of the family, the piety of organized religion, the status of obtaining advanced degrees, and of course, the use of substances to obviate or medicate the sensation of emptiness. As civilization continues to deteriorate, and as fewer and fewer options for filling the void are available, the masses will be brutally confronted with their own despair. When the people, things, and activities that have provided meaning for them throughout their lives no longer exist, we are likely to witness madness and suicide on an unprecedented scale. I state this, dear reader, not to incite fear, but to prepare us for a milieu of chaos resulting from a pandemic of meaninglessness as nearly all of that which has provided meaning for so many is swept away.
What is more, I realize that anyone reading these words may be at times overwhelmed with despair. This is difficult to avoid when contemplating the scale of horror that humans have inflicted on the planet in terms of wars, resource depletion, environmental devastation, and innumerable forms of injustice and brutality. Unless one lives a hermetically sealed life, one encounters these realities daily.
When I first published Sacred Demise: Walking The Spiritual Path of Industrial Civilization's Collapse, I was afraid that it would be reviled at the worst and virtually ignored at best. While it is true that it did not and will not become a best-seller, I have been astounded at the book's success and the comments I have received from readers. Consistently they report that Sacred Demise profoundly lowered their level of despair by catalyzing a sense of meaning and purpose in their lives. In most cases, readers completed the book, or re-read it, and took away a palpable appreciation of the demise and what is truly sacred about it.
As I engage with collapse-aware individuals and communities throughout the world, what I consistently hear is the profound alienation they feel in a world unraveling. We all have personal wounds that evoke despair, but as psychotherapist Miriam Greenspan notes in her book, Healing Through The Dark Emotions: The Wisdom of Grief, Fear and Despair, "Despair grows not only out of our personal wounds, losses, and disappointments, but also out of our needs for community and a shared sense of meaning-spiritual necessities for which we harbor a profound and aching, though largely unconscious, nostalgia."
Greenspan also notes that often our personal despair will not let up until we confront our despair for the world. You may be familiar with Joanna Macy's despair and empowerment workshops, designed to help people face their despair and create community with others who are engaged in similar work. Macy believes that despair is to be trusted because it is a natural, visceral response to a planet in crisis inhabited by beings who are committing suicide.
Generally, the psychotherapy profession does not address despair for the world. In fact, if you were to walk into a therapist's office and say that you feel grief and despair for the world, you are likely to be labeled depressed, paranoid, phobic, or pathologized in some other way, presented with myriad reasons why your despair is unwarranted in a world so full of glorious potential, and probably asked to consider taking an antidepressant. It is likely that unless you consult a therapist who is fully informed regarding the coming chaos, you will need to find support from other individuals similarly informed and share your feelings about the future with them.
Joanna Macy speaks to this directly:
But because of the individualistic bias of mainstream psychotherapy, we have been conditioned to assume that we are essentially separate selves, driven by aggressive impulses, competing for a place in the sun. In the light of these assumptions, psychotherapists tend to view our affective responses to the plight of our world as dysfunctional and give them short shrift. As a result, we have trouble crediting the notion that concerns for the general welfare might be genuine enough and acute enough to cause distress. Assuming that all our drives are ego-generated, therapists tend to regard feelings of despair for our planet as manifestations of some private neurosis.
This is precisely why in recent months I have begun a Transition Counseling practice, which some people have called "Collapse Coaching", that offers people an opportunity to share their feelings about the future and receive support and practical input regarding preparation. I believe that increasingly we will need this kind of coaching in our communities as the wheels fly off of a civilization dependent on cheap fossil fuels for its operation and the illusion of endless growth and consumption for its motivation.