Don Sanderson: We Shall Overcome


“Socialism never took root in America because the poor see themselves not as an exploited proletariat, but as temporarily embarrassed millionaires.” – John Steinbeck

The winds of disaffection and dissent are blowing everywhere and those in charge are bringing out their big guns to finally put us in our place. What must we do? It appears this question has an enormous multiplicity of answers, many conflicting. Most of these we Americans fear because they challenge our hopes of ever achieving our ideal lifestyles as depicted on television, in movies, in magazines, and in advertisements everywhere, even if this means kowtowing to those who assert they are our masters. Still, unease has become the rule, perhaps because we really know that these hopes are mirages that are beginning to lose their substance. Here, I shall explore an answer, actually a collection of conjoined answers that have actually been under consideration for centuries, surviving and even thriving in spite of continual attacks by authorities.

I awoke the other morning from a dream, actually a series of dreams of which I shall tell you later, when the word “retrenchment” came to mind for unknown reasons. I’m unaware that I’d ever personally previously used it. Retrenchment is of French origination likely from WWI – re-trench-ment: return to the trenches after a failed foray. This in turn reminded me of the lost battalion. You all undoubtedly know this story and others I shall tell and I likely will make mistakes in their telling; please forgive me, for that is peripheral to the big story I shall relate.

It is summer 1918 and the Germans have surrounded an American battalion. For weeks they attacked with all the forces they could marshal without overcoming American resistance, which was becoming increasingly demoralizing. What finally broke their hearts was, between attacks, they noted the Americans were taking smoke breaks – the German troops hadn’t had cigarettes in years – and the Germans realized there was no way they could win and gave up.

American capitalists are in much the situation of the Germans, it seems. Following the Civil War, Rockefeller, Getty, and the boys were accumulating immense fortunes and the U.S. government was marching to their drumbeat. As this was occurring, swarms of eastern and southern Europeans were arriving, many of whom were infected by socialism and anarchism. Out of the radicalization, the IWW sprouted and Theodore Roosevelt was proclaiming his progressive agenda. Because of resulting Republican disarray, Wilson won the presidency. In short order, radical emigrants were sent back to Europe, pacifists such as Eugene Debs were imprisoned for long terms, the U.S. sent troops to Europe, and the Federal Reserve System was established. The Capitalists attack had apparently been successful and they celebrated for over a decade.

Then, the Great Depression and another Roosevelt made appearances and the union movement and social radicalization was seen not to have been overrun. Following WWII and the birth of the Cold War, the McCarthy hearings again led an apparently successful capitalist attack on American radical trenches. Within a decade, with the births of the integration and antiwar movements, this victory was also seen to have  been an illusion. Most distressing, Martin Luther King Jr., who had lead the integration marches, was embracing pacifism and the union movement. King was extremely frightening because he could move millions with his speeches. They had to get rid of him and they thought they had.

It now appears that both the Kennedy brothers had been threatening to the capitalists elite, specifically by considering taking control of the money away from the Fed. It saddened me when they were killed, but Martin’s death brought many tears and thoughts about it still do. It took the capitalists awhile, until Reagan’s election, to again apparently overwhelm the lost radical battalion. However, King’s spirit is quite alive, as is expressed in the demonstrations for social justice now seen around the world.

MLK Jr. was a master conductor who moved millions in concert with his speeches. In this he had much in common with one of his idols Mahatma Gandhi and, alas, Adolph Hitler. The burden weighing down the proletariat, dare I use that term, is that they tend to work in so many different directions without coordination and, thus, stumble over each other. Witness environmentalists pushing for nuclear and other spurious versions of alternative “green” power. A charismatic leader without power aspirations could prove invaluable. Live speeches particularly have proven to be especially influential in the whole history of the progressive movement.

I’m fond of Shakespeare. Reading his plays, however, leaves me cold. Movies with great actors can be entertaining, but what I really prefer is watching plays develop on stage. There is something inordinately moving about live acting. They same may be said for political speeches. I was never present at any of King’s and have only seen films and read texts, but surely to have been there would have been. All the books, all the blogs, just cannot compare and will, I conclude, leave most unimpressed. Where are the leaders? Where are the Kings and Gandhis entrancing us with marvelous dreams of what can be, conducting the social symphony in tune? Can we succeed without them. I believe we can, but it won’t be simple. It will involve direct person to person interactions, as I shall argue, electronic connections simply won’t suffice.

As I mentioned at the beginning, I had a dream that motivated this writing. Several decades ago, Marlene and I were traveling from Ljubljana to Belgrade across the old Yugoslavia during the night standing upright with many others at the end of a train car. Everyone was silent and only the sound of the wheels could apparently be heard. But, we each seeming heard indistinct sounds of voices and music. This experience has been repeated at other times, such as when the only apparent sound was that of flowing water. In my dream, many individuals are silently packed in a room. A boy assumes center stage and asks if we can feel the resonance between the energies we are each expressing as music, in effect a symphony. The key word is resonance.

The image of a soprano singing a high note and a crystal shattering as result of resonance comes to mind. More interestingly, as the evening light begins to melt into the night, within the forest growth along waterways from Malaysia to New Guinea fire flies begin flashing. They are seen displaying in unison for many dozens of miles. We are told it is breathtaking to watch. The natural question is asked: how do they achieve this lock step behavior? In laboratory experiments, it has been found that these fireflies don’t have perfect flash timers; they all differ to an extent. In the evening when they begin, some will be going too fast, others too slow. They apparently adjust their speeds to move to an average, but how they do this so quickly and over such a wide extent has befuddled all hypotheses. Naturalists have observed many other remarkable instances of synchronous behavior resulting from what appears to be resonance of some mysterious nature.

A recent Discover magazine has an article describing the U.S. military’s attempt to develop technology to read minds. Roughly, when probes are attached to one’s skull, brain waves may be captured. The approach is to use sophisticated pattern recognition technology to correlate patterns in these waves with thoughts. What an coup this would be for intelligence. Of course, these electromagnetic brain waves don’t disappear after exiting the skull. In other quarters it is surmised these waves are the origin of apparent telepathic experiences and that urban areas are so dense in thought smog that independent thought is nearly impossible. Work in hypnotism suggests that skilled practitioners can so effect the thoughts of subjects, in essence by thought resonance. King’s speeches have been described as hypnotic, perhaps causing the brains of those listening in the live audience to resonate. Only guessing, still ….

Now picture a live demonstration driven by a common cause, common mottoes  Can it be that even without entrancing speeches powerful resonance can occur? These thoughts wouldn’t only be local to the participants, but would be banging on the brains of observers perhaps forcing resonance there as well or at least confusion. A barrier: law enforcement and, particularly, military personnel are subject to heavy duty hypnotic programming until they become ever faithful in following superiors’ orders. Can those walls be beaten down? There are indications in the Middle East that they can be, though now the Egyptian military is trying demonstrators for defaming it.

Capitalists flood us with propaganda, but always by some media or another, never in person unless it is a boss. This has quieted most of us for several decades, but worries and doubts are becoming widespread. Others were much more successful and here lies a tale. Over forty years ago, psychologist Leon Festinger noticed a curiosity, which I illustrate with a usual example. In a college debating society, a person may be chosen to sustain a viewpoint with which he disagrees with his grade dependent upon how able he is to do so. If this debater is successful and is subsequently asked whether in fact he agrees with his conclusion, he not unusually will say he does. More shockingly, he will insist he always did.

Awhile ago, Stanford professor Stanley Milgram ran some shocking experiments on obedience to authority. In one, some students were selected to be play the role as prisoners and others guards in an actual jail situation. It was found that the guards became demanding and dismissive of prisoner concerns, though this wasn’t a specified aspect of their designated role. Others of his experiments were much more appalling. James Waller discusses these in his “Becoming Evil” and places them in context the mass tortures and killings so characteristic of the twentieth century. Still, given a choice, perhaps most of us will resist, at least I so believe.

In Nazi Germany, the propaganda was accompanied by aggressive actions that caused widespread fear. It was hypothesized that the Gestapo units enforced this fear, but investigators were startled to learn after the end of the war that Gestapo personnel were very few. Good Germans were enforcing the fear for them by turning in their fellow citizens, performing the Gestapo’s work for it. How could these supposedly sophisticated well educated and aware Germans fall into this acquiescence trap? The answer appears to be that they convinced themselves, without realizing it, by discussing Nazi policies during normal day-to-day activities in a positive or at least non-judgmental way because of fear of appearing negative. In the U.S., the far right has been able with the sowing of fear, against leftists and Moslems and Blacks and feminists and Latinos and climate scientists and public school teachers and government employees (except for the military, police, and other corporate property guards)  and …, that it has captured maybe a third of us, but can’t seem to capture anymore.

But, still, fear is widespread in this country as witnessed by the size of our prisons. When he was sentenced to sixty two years in prison for advicating pacifism, IWW founder Eugene Debs told the jury, “While there is a lower class, I am in it; While there is a criminal class, I am of it; While there is a soul in prison, I am not free.” I propose, as did Debs, that the real criminals are running free getting wealthier and wealthier. Oh, there is always the fear we might lose our properties, our possessions, that robbers will break in, but if we but thought fewer and fewer of us have anything valuable to steal. Yet, we fear we could lose our jobs and become homeless and uncertainty especially frightens us. How would we eat, where would we sleep? We might join the increasing ranks of others here and around the world who are faced daily with answering these questions. In fact, robbers are breaking in on us, robbers in expensive suits presiding in grand offices. Who was it said that we have nothing to fear but fear itself?

One of Howard Zinn’s ever wise essays entitled “DON’T DESPAIR ABOUT THE SUPREME COURT” was published posthumously last fall by the Progressive magazine:. The Court was lost long ago, he wrote – don’t go there looking for justice: “The Constitution gave no rights to working people; no right to work less than 12 hours a day, no right to a living wage, no right to safe working conditions. Workers had to organize, go on strike, defy the law, the courts, the police, create a great movement which won the eight-hour day, and caused such commotion that Congress was forced to pass a minimum wage law, and Social Security, and unemployment insurance…. Those rights only come alive when citizens organize, protest, demonstrate, strike, boycott, rebel and violate the law in order to uphold justice.” If you steal from a corporate grocery because you are starving and the food bank is broke because the grocery refuses to share, would arresting you be just? As we are seeing in the Middle East and have read about in Zinn’s writings and others’ about American history, insisting on one’s “life, liberty, and pursuit of happiness” rights often resulted in imprisonment and deaths; King was far from being alone. So, what of fear?

A difficulty that may be arising in Wisconsin and elsewhere is that demonstrators are marching for a multitude of different reasons, a large slate of which we could easily list probably headed by fears of homelessness. Capitalists would like nothing more that we resonate with such feelings. As in Nazi Germany, we would be accomplishing their purposes for them. Let’s turn the Nazi  method on its head and use cognitive dissonance for the greater good. We need a simple common theme such as Lincoln’s “government of the people, by the people, and for the people” or Jefferson’s “all men (and women) are … endowed … with certain unalienable rights, that among these are life, liberty and the pursuit of happiness”, with the understanding that destitution and freedom don’t mix. Let us plaster it all over the country. Let it resonate everywhere. In fact, I conclude whatever this theme may be, it must be more precise, more focused, for resonance to be effective. I shall explore some suggestions in the following.

Wall Street’s hedge funds, those guaranteeing that the economy won’t fail, are having a field day. The New York Times reports that wealth among executives in that part of the financial labyrinth is so concentrated that 25 hedge fund managers “pocketed a total of $22.07 billion. At $50,000 a year, it would take the salaries of 441,000 Americans to match the sum.” An exercise: if you had $1 billion and wanted to spend it all in 50 years, how much would you need to spend every day on the average? In remarks entitled “Shades of Howard Zinn: It’s Okay If It’s Impossible”,, prepared for delivery as part of the Howard Zinn Lecture Series at Boston University, Bill Moyer outlines what has hit us economically in the last forty years and why. He quotes from the Economist facts that I hadn’t seen reported elsewhere:  “More than half of all American workers today have experienced a spell of unemployment, taken a cut in pay or hours or been forced to go part-time. The typical unemployed worker has been jobless for nearly six months. Collapsing share and house prices have destroyed a fifth of the wealth of the average household. Nearly six in ten Americans have canceled or cut back on holidays. About a fifth say their mortgages are underwater. One in four of those between 18 and 29 have moved back in with their parents.”

Let me bring the economy closer to home. Poverty is endemic in Mendocino County, especially of single mothers with children. While I have no way to verify what the percentages are for Mendocino County, I’d bet they are significantly higher that Moyer’s figures. Meanwhile gasoline and food prices are increasing. There are many here who are hungry and the food banks are receiving less and less supplies because corporate groceries are reluctant to part with their excess maybe for legal reasons. How many are among the forgotten homeless we can only guess.

As we look around, we can’t help but recognize there is land aplenty to feed and house everyone well. Why is it local farmers aren’t producing an abundance of cheap food? One answer should be clear. Property values are held so high and the resulting cost of land and housing must be passed on to food prices. Will Parrish has written a series of articles that specifically focus on the prevalence of corporate vineyards that add little value to the county and extract much, yet because wine is a valuable commodity there is ever the corporate urge to plant more and more grapes. The logging industry and marijuana growers have added to the tying up of land (and water) for the benefit of the few while adding to property prices.

Parrish recently interviewed Raj Patel for the AVA after a speech Patel presented last month in Caspar – This was reprinted in the Ukiah Blog as I was finishing the editing of this piece. In 2008, Patel had published a book, “Stuffed and Starved: The Hidden Battle for the World Food System” that, although his first, quickly was listed on the New York Time Best Seller list. Parrish noted, “The success of Patel’s work is a reflection of his rare combination of dazzling intellect and irrepressible charm. The British-born American academic, journalist, activist, and writer has a knack for endearing himself even to stodgy members of the middle- and upper-middle-class, at the same time that he is stripping away some of their most cherished illusions about the probity of the world in which they dwell.  Even though he speaks freely of the necessity for doing away with hallowed institutions such as free markets and private property altogether, and hits even closer to home for when he criticizes the elitism inherent to many strands of the ‘food localization’ movement, his presentations are so commanding as to frequently generate standing ovations.” Patel has just published his second book, “The Value of Nothing: How to reshape market society and redefine democracy”, which is even more shocking and relevant. He opens this book with Oscar Wilde’s observation that “nowadays people know the price of everything and the value of nothing,” which will give you a clue as to where he is headed. Please see his web site for more details.

We have a stumbling local food movement driven by a lot of enthusiasm, but not a lot of successes. Patel accuses local food movements as often being elitist, serving only those who can pay the prices. Again, part of the reasons for this, perhaps the biggest fraction, are the costs of land, water, and housing. When these costs are passed along, it is very difficult for local producers to compete with the intensive agribusinesses and their slave-cheap illegal immigrant laborers. Yet, there is empty land that is likely to be productive all over the county and plenty of water if it were used for growing something other than grapes and marijuana. If we are going to get in control of our lives, the first issue to be addressed as Parrish and Patel emphasize is property. Those who own the land effectively have a strangle hold on our housing and food sources. To pay for these, we are forced into laboring for them for wages, to earn a living as they say. If we refuse to work for them, we have no right to live? For us to overcome this property hurdle probably requires the tearing down (and rebuilding?) of national and state governments to free them from capitalist authoritarian clutches. Parrish and Patel are by far not the first to recognize this as the following story about an earlier populist uprising will illustrate.

Prior to the seventeenth century, English peasants generally held and managed their village lands in common while paying their noble land lords in kind. Early in that century, European wars were raging and the King needed money. At the same time, the merchant class was growing wealthy and pressing demands; they had taken over the House of Commons and were refusing to permit the king to raise taxes. The king was left with no choice by to sell crown lands. Meanwhile, the cities were growing and merchants saw the promise of profit in providing them with food and clothing materials. Bingo, Small holder commonly shared lands were purchased by merchants intent on profits and were subjected by intensive practices rather than those that had sustained the villages for hundreds of years. Village forests were logged to build warships. Many peasants were driven off the land and into urban slums – does that sound familiar? As described by Christopher Hill in his “The World Turned Upside Down: Radical Ideas During the English Revolution”, many became very angry, radical pamphlets were widely distributed. and seeds were sown that would sprout in coming centuries, and still are.

In mid century, a group of peasants known as the Digger movement attempted to occupy unused land and reestablish a peasant village. They were quickly suppressed. Quaker Gerrard Winstanley was founder of the movement. In his pamphlet of 1649, “Truth Lifting Up Its Head Above Scandals,” Winstanley laid down what later became basic principles among anarchists: that power corrupts; that property is incompatible with freedom; that authority and property are between them the begetters of crime; and that only in a society without rulers, where work and its products are shared, can men be free and happy, acting not according to laws imposed from above but according to their consciences. A series of English governments responded to such agitation by outlawing unapproved publications and exporting many disaffected to their North American colonies, very often as indentured servants. These were our ancestors who sought the frontiers as escapes to personal freedom and branded future Americans with their love of independence but very few social concerns.

The word “anarchism” was used only pejoratively until the Frenchman Pierre-Joseph Proudhon, who is now regarded as the founder of continental anarchism, adopted it in his controversial study of the economic bases of society, “Qu’est ce que la propriété?” (What is Property?), Proudhon echoed Winstanley in arguing that the real laws of society have nothing to do with authority and property but rather stem from the nature of society itself, and he foresaw the eventual dissolution of authority and the emergence of a natural social order: “the centralist system is all very well as regards size, simplicity and construction: it lacks but one thing – the individual no longer belongs to himself in such a system, he cannot feel his worth, his life, and no account is taken of him at all.” Elsewhere, he wrote, “as individualism is the primordial fact of humanity, so cooperation is its complementary term.” That is, anarchism as historically understood by those who promoted it is short for an(ti-aut)archism.

Anarchism is widely considered a derogatory term, a synonym for chaos. This is what our capitalist, autocratic masters would like us to believe. These ideas were seminal in the formation of the anarchist Spanish Republic in the nineteen thirties before the politically hierarchal world, the Capitalists, Communists, and Nazis jointly, put a torch to it in fear that it would succeed and enflame their populations – yet as soon a Franco died, a rather radical democracy was reborn. Gandhi’s movement had anarchist roots, but look at what India has become. For every current government in the world of which I’m aware, property rights are protected by all available police and military powers. Still, ways have been found to sneak in under the covers. The large Spanish cooperative Mondragon is a wonderful example. Naom Chomsky, an avowed anarchist, argues there still may be a purpose for government, specifically to provide aid for those unable to care for themselves and with no other alternatives.

Some say that anarchists are violent. While it is true there are so called black anarchists, most have always been pacifists. In the November 1999 Seattle demonstration against the WTO, black hooded anarchists fire bombed a few branches of major banks to great media alarm while 50 thousand peaceful demonstrators were being pepper-sprayed, tear gassed, shot with rubber bullets, beaten police clubs, and arrested. Was the trade worth it? Anyhow, the marchers forced the meeting to close without agreement. Subsequent demonstrations elsewhere around the world finally chased WTO meetings behind high walls. Even Gandhi argued that sometimes violence may be appropriate. Even the Dalai Lama is accompanied in India by machine gun carrying guards.

I had thought to give you several detailed examples of community approaches to what Patel calls food sovereignty, but decided it’s too much. I’ll just give you the links and let you explore on your own. The first is the Stop Community Food Center in Toronto, Ontario, The second is Petaluma Bounty,, in Petaluma. A third is the People’s Grocery in Oakland,, which is only one of the remarkable community building activities going on there – Raj Patel lives in Oakland. Note we are speaking about community food sovereignty, with an accent on the entire community.

Patel, those working in Oakland, and other groups around the country and world are thinking more broadly on what community sovereignty may mean. Newark, New Jersey is almost entirely what you might think of as slum. Crime was endemic and recidivism rates ran higher than 50 percent and sometimes as high as two thirds  Yet, thanks to the enterprising mayor Cory Booker and an increasing number of other local activists, the crime rate has fallen and the recidivism rate has fallen to 7 percent thanks to a variety of programs. Similar ways, with an emphasis on mindfulness meditation in some, are being explored in Oakland with similarly promising results. There are many wiser approaches to confronting crime problems than jails. Once a community starts resonating with commonly held objectives, watch out. A local footnote: isn’t in interesting that Mendocino County has not only turned petty criminals, but also the homeless and mentally afflicted over to the sheriff’s hands with no attempts to rectify their situations considered?

Around Mendocino County, groups interested in food sovereignty have been working hard for several years primarily in the supply end. Consumers are trailing far behind. For instance, the Ukiah Farmers’ Market has been stumbling. Mgr. Scott Cratty claims the problem is that most of us are too busy to cook, if we indeed know how. I claim it is because we are too insensitive to the issues and would rather watch television or go to a movie. Instead, those of us who are presumably more aware and might carry the baton are still purchasing elaborately packaged and processed “convenience” groceries albeit “organic”, often frozen, delivered from far reaches, products of the capitalist establishment. Since we apparently distrust the nutrient sufficiency in these “natural health” foods, we buy masses of vitamins, minerals, and other supplements also brought to us by capitalist corporations. All of this is quite profitable to the stores involved and has enabled them to expand. Successful food sovereignty, community sovereignty in general, requires great sensitivity, great simplification of life styles, and great daring to confront such sacred cows; here is the challenge.

In a not to distant future, arable soil, fresh clean water, an equable climate, inexpensive metals, and cheap energy other than provided by human and animal labor will be increasingly rare. Capital exists as a result of excess production, which will dry up with the exhaustion of non-renewable resources. Capitalism is intent on committing suicide and taking us all down with it. Socialism suffers from the necessity to trust representatives, who are all too subject to human self-interest foibles as has been demonstrated time after time. Anarchism can provide not only a more satisfactory future for the human species, but also a way of dealing with local problems now while countering capitalism on a wide scale. Here is the common cause I propose, a cause with a heart. The Russian anarchist Peter Kropotkin who greatly influenced Gandhi coined the phrase “liberty, equality, and solidarity”, which became the motto of the anarchist movement; I suggest should be ours.

Understand, anarchism is not for sissies. It demands seeing others, all others, as as worthy as oneself, even hedge fund sales managers. Wholehearted cooperation requires a sensitivity that few of us have. I find anarchist ideas can be traced back to the thirteenth century when there was widespread rejection of the Catholic Church, its sacraments, and its emphasis of the Crucifixion in favor of behaving as Jesus taught and demonstrated with his life. This instigated the Inquisition and many thousands died by burning at the stake rather than bow down and kiss the bishops’, uh, rings. In spite of its bloody efforts, the Church couldn’t staunch this essentially-leaderless movement, which eventually led to the Reformation. Both Jefferson and Count Leo Tolstoy, an anarchist wannabe, were moved by Jesus’ teachings and edited their own versions free from all the religious fluff. Stephen Mitchell has written a more thorough examination of these in his “The Gospel According to Jesus for Believers and Unbelievers: A New Translation and Guide to His Essential Teachings”. Engaged Buddhism is fostering these same principles in the urban trenches and environmentalist movements, with the Dalai Lama leading the way, actually more effectively than any Christians of whom I’m aware.

As I was finishing editing this piece, another dream awoke me this morning. The ramifications shook me and I had no choice but to arise and attempt to capture them, which is what I’m about here. I went into the office, looked out the east window, and found the morning star gleaming brightly above the horizon, which seemed to resonate with the dream.

In the dream, I was shown a piece of fine weaving with many patterns as an explanation of the way the world is. I was then shown a second weaving, this far more complex with layers of patterns as a more complete explanation. The names of what I interpreted as kabbalist entities came to mind in reference to the various patterns – I know hardly anything consciously of which I’m aware about kabbalism and didn’t consciously recognize those names, so how I knew they were kabbalist I have no clue. Nevertheless, the mystical connotations weren’t lost on me.

When I then awoke, a flood of interpretations immediately came to mind. The first weaving was a symbol for how events happening all around and within us and through the cosmos are tightly interwoven, how each of our actions have relationship ramifications everywhere, how it is vital that we be mindful of this every moment. The memory came that the natural ecology of the Earth is a fragment of this weaving that has been constructed over eons and our actions are ripping it apart.

We humans have been given mental abilities far beyond those of other creatures. This happened only yesterday in Earth time. We are like children in a sandbox filled with these new toys, about which we are inordinately infatuated, and are fighting with each other over choices and wildly building all sorts of grotesque arrangements. We simply are intent on learning new skills and understanding our world, but we don’t have the maturity to understand that such childish behaviors are resonating everywhere and shredding the cosmic fabric. That is not new material, but the second weaving is, at least to me.

It is now becoming clear to more aware scientists that there are many layers of reality beyond what we can perceive with our ordinary senses, layers even beyond time and space. This has been known by our wise ones for many millennia, back to the ancient bushmen and beyond. This was symbolized by the second weaving. The implication came to me that events occurring as a result of our actions are resounding even there in the far layers. These disruptions can not continue, may I conjecture will not be permitted to continue. We must grow up now and become ever more acutely aware of the effects our actions are having. Some say we are doing so, but I see little evidence. As we surely know, this won’t be easy. However, if the human species is to survive, we have no choice. Does it help to know that there are beings in these other realms who are intent on helping us? We are told so. In any case, if we are to become aware, we must slow down and simplify our lives, become more caring, loving, not only of other humans but of all our fellow beings, become anarchists of the heart close to the Earth if you will. The wise ones have given us the tools to refine our awareness, our sensitivity. We can have no excuse. Now we must seriously learn how to use them.

The morning star has faded. The sun’s dawning is promising. Welcome to a new day. Let us sing: Deep in my heart, I do believe, ….