The Game

I know you feel it. I know you all feel it:
This world is broken; we are broken

 

We walk around and pretend, but our smiles are just tokens
Paper masks that hide a fear, too deep, to be spoken

 

A fear that life may pass us by while we play by this system’s rules
A fear that we failed to even try for fear of looking like damn fools

 

It’s a game, it’s a game; it’s all just a game
And this game is really fear, to use another name

 

Instead of being human and being open, we disconnect and play it cool
Instead of love and raw emotion, we stay divided and we act cruel

 

It’s a game, it’s a game; it’s all just a game.
And this game is just the system, to use another name

 

This system has us running around
Like. Empty. Human. Shells.

 

Too asleep to resist it
And buying everything it sells

 

But can’t you see the bigger picture
Don’t you see the wider trap?
It’s just a ruse to make us feel empty
So we’ll fill the void with material scraps

 

But material objects can’t fill the void
It’s just our money and soul they sap

 

For it’s a game, it’s a game; it’s all just a game
And this game is just the rat race, to use another name

 

It’s a race to the bottom
A race to the end

 

We’re isolated and we feel lonely
Despite a million Facebook friends

 

For it’s a game, it’s a game; it’s all just a game

 

“Modern man”, and modern worlds
Obsessed with modern gadgets
These “modern girls”

 

Why not simplify
This “modern world”

 

For it’s a game, it’s a game; it’s all just a game
And this game is social transformation, to use another name
And the result is human commodification, total enslavement; such a shame

 

We’re a humanity in crisis
A society in decline

 

But the crux of the crisis, is that the decline is by design

 

For it’s a game, it’s a game
And that’s the essence of the game

 

 

© 2018

 

 

 

 

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The Minority

This white man is not my enemy
No, this white man hasn’t done shit to me

Let’s talk about the E-C-O-N-O-M-Y
That’s the real issue here

Don’t. You. See.

It’s not just about race,
but economic d-i-s-p-a-r-i-t-y

Most white men today are suffering just like me

You see, the problem aint with the majority
But a tiny little minority:

The Uber Wealthy Authority
That enslave us through financial s-u-p-e-r-i-o-r-i-t-y

Black and brown do have it worse

But economic suffering is a global curse
Orchestrated by and for the globalists’ purse

And when we turn on each other
We. Make. The. Situation. Worse

For divide and conquer is an age old trick

It makes the majority weaker
And the rich more slick

Able to stop us from seeing our common plight
And prevent us from waging a common fight…

Against the ones with all the Authority:
That. Uber. Wealthy. Minority.

 

 

© 2018

Author’s Note: The white man I refer to in this poem is the everyday man on the street. The working class (or unemployed) man that is struggling to pay his bills and survive. While he may not be racially profiled while driving or shopping, he is not privileged in my mind—since privilege is tied to wealth.

 

 

 

 

 

Darkness~ a poem

I walk through darkness
Or does she walk through me

 

Through time and space
She follows me

 

And I can’t erase
The memory

 

Of a dream not dreamt
And what could not be

 

I walk through darkness
Or does she walk through me

 

Not drink, nor sleep
Can set me free

 

And is death an escape
Or an eternity…

 

To walk through darkness
As she walks through me

 

 

 

© 2018

 

Identity Politics: Diversion from the Growing Economic Crisis?

NOTE: This article was originally published by the Political Anthropologist

“The poverty of our century is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich. Consequently, the modern poor are not pitied…but written off as trash.”
~John Berger

“It’s the Economy, Stupid”

We live in a world that often appears to be upside down; a world that has its priorities all mixed up. While we slip deeper into what can easily be described as the greatest economic depression of our time, no one on the “new left” (a.k.a. the liberal left) seems willing to talk about the bleak realities of ever-increasing economic despair. Instead, what we see and hear in the media, including the “left media,” in government, and across university campuses is an emphasis on special interest issues and personal identity. Rather than address the larger issues that plague the majority of people (including minorities)—i.e., the pitfalls of economic globalization, unemployment and underemployment, mounting debt, the increased cost of living, economic austerity, imperial wars, etc.—we are distracted by the spectacle of identity politics and stifled by a liberal political correctness that imposes “tolerance” in a manner that actually limits freedom of thought and expression while serving the global establishment.
While identity politics claims to be concerned with helping minorities, it refuses to address economic issues, such as poverty and growing unemployment, which often disproportionately impact certain minority groups.

One of the reasons that identity politics does not deal with class and economic issues is that it is rooted in postmodern theory, for which the explicit rejection of the centrality of class is somewhat of an obsession. Indeed, many proponents of identity politics are openly hostile towards classical or traditional left politics—which dealt largely with class, Empire, and economic issues— and its “failure” to address culture and identity. However, the traditional left has never denied the importance of racial, gender and ethnic division within classes. What it has emphasized, though, is the wider system which generates these differences and the need to join class forces to eliminate these inequalities at every point.

Focusing on identity rather than class and economics negates the reality that many individuals are struggling financially at present; both within and across racial, gender and ethnic divisions. This is due in no small measure to the US-led agenda of economic globalization. As I explain elsewhere:
Globalization…exploits and relies upon global inequality and disparity. Globalization exploits the developing world’s ‘comparative advantage’ of cheap labor and lax regulations, and allows western companies to maintain the illusion of being domestic while benefitting from operating in countries where they pay far less for everything— especially labor—and stand to gain immensely as a result.

This undermines western workers who have suffered mass underemployment due to economic globalization and the offshoring of jobs and investment. And while it may be argued that globalization benefits people of the developing world through employment…the harsh economic restructuring conditions that accompany globalization and foreign investment actually hurt large segments within developing countries.

One result of globalization in the west has been the collapse of the middle class. The loss of the traditional manufacturing economy (and the associated managerial and technical sectors) ushered in by globalization, has forced much of the middle class to seek supplementary income. For instance, while services like Airbnb and Uber are regarded as hip and trendy modern conveniences, they are also indicators of a failing or degraded economy—what the mainstream media describes as a “transitioning economy.” But terms like the “sharing economy” and the “gig economy” are ultimately liberal euphemisms for those things that people must do to make ends meat. Because in reality, people don’t rent out their guest room or drive strangers around the city or sell used things online to make friends; they do it to make money. Making these supplementary outlets hip and trendy takes the stigma away from what is essentially and traditionally speaking being broke or poor. It also masks the growing reality of middle class economic decline and growing debt servitude, for minorities and non-minorities alike.

Class, poverty, and economic collapse are the elephants in the room that identity liberalism, contemporary politicians, and the mainstream media refuse to address. Interestingly, and ironically, Donald Trump was able to persuade many of the older generations—including some Black and Latino populations—into voting for him by galvanizing support around these populist issues. Of course, he has failed to deliver on any of his populist, economic promises. But his victory may be an indication of people’s growing economic desperation in the US.

Identity Politics as Diversion from Our Common Plight and Protection for Wealth & Power

A politics that addresses identity and minority issues without examining the larger socioeconomic system and class relations cannot adequately address the disproportional disenfranchisement and economic despair experienced by minority groups. At the same time, a focus on identity and individual issues prevents us from seeing what we have in common, pitting different groups against one another and distracting them/us from—and from uniting over—their/our common economic plight.

Class, or economic situation, is the great unifier. At the present juncture, we may have more in common with people of a similar economic situation than individuals of a similar ethnic, racial, gender, or sexual orientation identity. Poor people everywhere share something in common—their poverty or economic despair—and wealthy people everywhere also share something in common—their immense wealth—regardless of cultural or identity differences. For instance, while African Americans may share a common racial identity, the majority of black people in the US have very little in common with the uber-rich Oprah Winfrey or the Obamas. The immense wealth, power and influence of Oprah or the Obamas puts them in a reality altogether different, and far more privileged, than the majority of everyday African American people in the US. The same can be said of any racial or ethnic group. While people may share a common race and heritage (or a common gender, sexual orientation, etc.), wealth and the lack of wealth creates a massive cleavage that identity cannot bridge.

And the opposite is also true. While we may differ in pigmentation, ethnicity, sex, gender, sexual orientation, religion, etc., what more and more people presently have in common is that we are being increasingly impoverished and exploited by the global regime of greed and hegemony. At the same time, we are increasingly more politically disempowered, controlled, monitored, spied upon, and surveilled than we have ever been, especially in the west. Ironically, it seems rather convenient that the more austere the economy becomes and the more authoritarian the State becomes, the more identity issues and cultural issues are pushed to the foreground, especially in academia and the establishment media. If we stopped “celebrating” our differences and/or fighting over our differences long enough to see our common plight, we just might wake up to the reality that class, economic austerity, and western totalitarianism are among the most pressing issues of our time. Related to these, are issues such as war, interventionist foreign policy, and international sanctions, which are all deployed in the service of the global wealth and power establishment (i.e., Empire).

One of the biggest problems with identity politics is that it can mask how politically and economically disenfranchised we all are—and especially for minorities—by giving token victories and token representation in a rigged and corrupt system. This is especially true in the mainstream media and popular culture as well as in politics—which in places like the US is beginning to look more and more like pop culture—where token representation for women and people of colour plays into the the distract, divide, and conquer agenda of the establishment. For instance, having more women and more people of colour in government jobs or in the media does little to address the larger issue of the inequalities of wealth and power. And I say this as a female person of colour.
What’s more, the endless “identity choices” we presently have—such as the ever-increasing number of gender choices—can hide, and distract us from, the lack of political and economic choice in contemporary society. For instance, in the United States, there is very little authentic political choice or variety given that the two overwhelmingly dominant political parties increasingly adhere to the same neo-liberal/neo-con political, economic, and foreign policy agenda. In reality, identity liberalism may even protect and excuse the perpetrators and/or perpetuators of this agenda by making heroes and saints out of minority politicians simply because they happen to be a member of a minority group. A prime example is the former Obama administration in the US. In his first term as president, Barack Obama and his Secretary of State, Hillary Clinton, continued the war mongering, imperial agenda of the Bush administration but received far less criticism and public outcry—especially from liberals and progressives—for it.

And during the 2016 presidential elections many in the identity liberalism camp insisted that Clinton should win simply because she is a woman. This type of identity reasoning is wholly irrational, apolitical and very dangerous. It divorces the political actions and crimes from the person in question and looks only at their identity. The “logic” is that having a female president will aid the cause and rights of women in the US. But what about the rights of the scores of women Hillary has helped to kill via murderous US foreign policy; a policy that claims to “humanitarianly intervene” on behalf of people in some countries while completing ignoring or helping to create the humanitarian crisis in others countries (such as the US-backed Saudi offensive against the people of Yemen or in the case of Palestine)? And that’s not to even mention how little Hillary did for the plight of American women during her tenure in politics. There were no policies or initiatives to create a paid maternal leave program, or to provide affordable childcare to working mothers, or help lift single mothers out of poverty. And Obama did even less for everyday African Americans. Where were his initiatives to create jobs for African Americans or reduce the poverty rates in black communities or address the overwhelming presence of drugs in these communities? Ironically, the same politicians that play the identity card do, and care, very little for the members of their particular identity or minority group once in power.

In closing, not only is identity politics or identity liberalism an inconvenient agenda for addressing minority issues, it may be an obstacle to it. Minorities are among the most economically disenfranchised in society, and one cannot begin to address “minority issues” without also critically examining the broader politico-economic factors at play at the present juncture. Indeed, the apolitical manner in which identity politics functions, and its refusal to address class and economic crisis, serves as a convenient diversion and distraction from the larger issues that presently plague minorities and non-minorities alike. These issues are linked to the inequalities of wealth and power and cannot be properly addressed without a broader analysis of class and the growing economic and social devastation wrought by globalization and Empire. Without this level of analysis, identity politics can offer little more than token victories while feeding into the divide and conquer agenda of the global establishment.

Notes
__________________
1  Berthoud, R. (2002). “Poverty and prosperity among Britain’s ethnic minorities.”
Benefits, Volume 10, Number 1, 1 February 2002, pp. 3-8(6)

2 Best, S. & D. Kellner. “Postmodern Politics and the Battle For the Future” http://www.uta.edu/huma/illuminations/kell28.htm [11/07/04]

3 Petras, J. (1997/1998). “A Marxist Critique of Post-Marxists” Links no 9.

4 Smith, D. (2011). “Rich Nations, Poor People: The Cause For Rising Poverty In The Western World.” https://www.economywatch.com/economy-business-and-finance-news/rich-nations-poor-people.23-11.html?page=full

5 Chehade, G. (March 2017). “Economic Globalization: Global Integration or Exploitation of Global Disparity?” The Global Analyst, Volume 6, Issue 3, pp. 22-25

6 I use the terms identity politics and identity liberalism interchangeably

7 This is a practice referred to as humanitarian imperialism. See Bricmont, J. (2006). Humanitarian imperialism: Using human rights to sell war. New York, NY: Monthly Review Press.

 

Beauty Weeps ~ A Short Poem

Beauty sits. She waits for me

She spreads her legs across the sea

And in between: Eternity, what could have been and what might be

Beauty turns, away from me. And pours her blood into the sea

It flows like wine, such ecstasy

As beauty fades, and calls to me…

 

 

 

 

 

© 2018

 

 

 

 

 

 

 

 

Natural Mystic ~ A Poem

It is said we fell from grace, prophets and clerics declare it
But what if our fall was not a fall at all
But rather a departure from the cosmic pace
From a natural rhythm that permeates all space
And the natural laws that govern the human race

 

It is said we are Masters of the earth, science and governments proclaim it
But what if the earth still holds a deeper mystery
And what if science has been the lock and not the key?
What if its answers have kept us farther from the truth?
What if its methods are the veil and not the proof?

 

It is said that humanity is flawed; History and Laws maintain it
But what if the flaw is not with Man but the Law
What if its justice is not blind for us all?
What if its rules serve the few over the majority?
And what if real justice is not synonymous with authority?

 

And it is said there is much to fear; pundits and media exclaim it
But what if these fears are only chains of a different kind?
What if being free begins with taking back our mind?
What if we could discover more from our intuition and inner might.
And what if the truth is simply hiding in plain sight?

 

 

© 2018

The Man (with a plan)~A Poem

And how will we stop them from stopping us?
Asked the man of his henchman

The solution is easy you see,
We just have to distract them;
Keep their eyes and minds off of you and me…

For starters, we have this wonderful thing called the TV
Get them hooked on celebrity, and they won’t have time for us
They wont have time to ask questions or make any kind of fuss

But what about those that don’t watch TV?

Hmm, we could always take them on a shopping odyssey
A lifelong journey through an endless shopping spree
Sell them toys and distractions, and they’ll be as happy as can be

No need to live a meaningful life,
To care about war or corruption or economic strife
It’s rather simple, don’t you see

But surely they’ll grow tired of watching TV
And what could be the purpose of an endless shopping spree?

Not if you convince them that it’s their only reason to be
And that buying shiny things will let them keep good company

But what if they awaken from this blatant fallacy?
Or feel a sense of isolation in this inauthentic reality?

We’ll simply tell them the problem comes from within, not from without
And use their sense of despair to strengthen our own financial clout

We’ll get them lost in diagnoses and create an entire industry…
That funnels money from their pockets straight to our pharmacies
The pills will also keep them docile; it’s a win win, can’t you see!

Well, it’s a lofty idea, but surely such a thing could never be
For would they actually let us rob them of their own humanity?

Well, let’s see…….

© 2018

Will the Mainstream Media EVER Talk About Economic Issues?

raial harmonyI was recently in New York City and observed many things that seemed to contradict the state of US social relations as depicted by the mainstream media. Watching US news media from Canada, one gets the impression that there is overwhelming racial tension in that country. As someone that is aware and critical of the divide and conquer schemes of the establishment, and as someone that does not buy into identity politics, I know that race is often used as a distraction, so I was not the least bit surprised to find Blacks and Whites and Latinos peacefully and jovially co-existing. I spent ten days in Bed Stuy Brooklyn, a gentrifying neighborhood made up of predominately Black and Latino communities with a growing influx of white residents. While gentrification creates a host of problems, not least of which is oppressive rent, with respect to “race relations” I did not witness any outward hostility or violence between the different races. And this was the same everywhere I went in Brooklyn or Manhattan as well as on planes, subways and in airports. Everywhere I looked, people of different races and ethnicities were getting along, and gasp, even helping one another out. While I am aware that there is racial tension in the US, it was not overwhelmingly apparent, at least not on the surface (and I say this as a brown person).

AP Counting the HomelessWhat was undeniably palpable, however, is something the MSM never talks about: the massive economic disparity in cities like NYC. If there is a glaring and unavoidable tension, it is between the classes not the races. Yes, “class,” that five letter word that no one in the west is willing to address. Everywhere I went in NYC, class was painfully apparent. The gap between the haves and have-nots was wide and oppressive. On the subway I saw the anguish of working class and poor people, those who are struggling just to get by. The struggle was written all over their tired and forlorn faces. And in Soho, Wall Street and—of course—Park Avenue I saw immense wealth; much of it built on the backs of those folks I saw on the subway. People who say that class does not exist in America are either blind or lying or both. So why does the media not talk about class, economic despair and economic disparity? Why is there an endless focus on  race, when the larger issue—the issue that affects the majority of people regardless of race and ethnicity—is class and increasing unemployment and underemployment.

Could race and identity politics be a distraction for the larger issues of class and economic inequality? And what about the current media focus on sexual assault and harassment in Hollywood. While these issues are very important, I can’t help but wonder: “Why now?” In the US, the media-especially the entertainment media—are part of the Hollywood ecosystem and are privy to all of its dirty little secrets. This means that the media has long known that sexual harassment is prevalent in Hollywood. So why only report on it now? Why have the media been silent on a very real and serious issue for decades only to overwhelm and bombard us with it now. Whenever the media goes full force on a story I can’t help but think that it is using that story as subterfuge and distraction from something else. What is it we are not suppose to be thinking about right now– the failed western agenda in Syria, the increasingly failed economy, increased unemployment, crippling debt, etc, etc?

It is interesting to note that while Trump got elected by exploiting every day people’s concerns and frustrations over the economy and jobs, etc. (I say exploited because he has failed to actually address any of these issues since taking office), the media refuses to address any of these issues one year into his tenure and instead focuses on race and, more recently, sexual assault in the media and entertainment world.

While sexual harassment and sexual assault are very serious issues, it is likely that the MSM have long known about sexual abuse in Hollywood—since they swim in the same professional and social sea—and chose to remain quiet. So when the media come out like a loud speaker on the issue, one has to ask: why now and what is it distracting us from?

Just some food for thought..

As a Muslim Woman in Canada, I Understand Quebec’s Burqa Law

burqa

The recent law passed by the Quebec government, known as Bill 62-the “religious neutrality law,” will require women to remove their burqa or niqab (meaning face covering in Arabic) while giving or receiving public services such as getting on a bus or taking a book out of the library. The controversial law is getting a lot of attention and criticism. As a Muslim woman living in Canada I feel compelled to weigh in, not least because I can say things that non-Muslims may be too afraid to say.

I should note that I am secular; and am not a practicing Muslim. However, I come from a very religiously observant family, and with the exception of myself and my sister and a few cousins, all of the women in my family and extended families wear the hijab (head covering). And three of them wear the burqa. The women that wear the burqa live in Egypt, and when they adopted the practice of face covering, many in my family—the hijabi women included—thought that it was too extreme. While my family members are devout and practicing Muslims, the majority of them find the burqa (or niqab) unnecessary. Indeed when my mother worked and lived in Saudi Arabia decades ago, she defied social customs, and the law, and refused to wear it.

All this is to say that, the niqab—or face covering—is something that many Muslims consider to be off-putting and wholly unnecessary. So if it is too extreme for the streets of Cairo or Beruit then it is definitely too extreme for the west. Now before you go accusing me of Islamophobia, let me remind you that I am Muslim and, more importantly, that the Quran—the Islamic holy book—does not call for women to cover their face. In fact, there is even debate among some Islamic scholars about whether or not the hijab or head veil is mandated in the Quran, with some arguing that the Quran only explicitly mandates modest dress and the covering of the bosom [1]. I am not an expert on Islam, far from it. There is much literature that explores these issues, especially the burqa or face covering, and I urge readers—Muslim and non-Muslim—to do their own research.

With respect to the buqa, it is widely held that the practice is not mandated in the Quran—nor is the word mentioned—but instead grew out of hadith, a collection of traditions based on the daily life and practices of the prophet Muhammad. As Chris Moore explains, most followers of these “traditions” know little of their origins or authenticity.[2] Moreover, Moore points out that “for the thousands of traditions attributed to the Prophet only one bears notable credibility:

‘Do not write down anything I say except the Quran. Whoever has written something other than Quran let him destroy it.’” [3]

This implies that hadiths are not something Muslims should base their religious practices on. The practice of face covering comes largely from Wahhabi Saudi Arabia. Wahhabism is a strict and archaic Muslim sect founded by Muhammad ibn Abd al-Wahhab (1703–92). It advocates a “return” to the early Islam of the Quran, rejecting later innovations. But there are many that argue that Wahhabism—which spread to many parts of the Middle East following the Saudi-US oil alliance of the late 1970s—is not a return to literal or early Islam but rather a complete contradiction of it or movement away from it [4]; meaning Wahhabism is not Islamic at all. In this respect, much like the practice of the burqa, Wahhabism should have no authority over the lives of Muslims.

Once upon a time, when Wahhabism far less influenced the Arab and Muslim world, Arab leaders, such as Egypt’s Gamal Abdel Nasser, were opposed to publicly mandating even the hijab (see the video below). Nasser believed that religious practices were a private matter and not a public obligation.

To date, most Muslim countries do not force women to wear neither the hijab nor the niqab, with Saudi Arabia being a notable exception on the latter. So why are western governments in countries that are secular and do not have a Muslim majority not allowed to regulate something as extreme and culturally incompatible as the burqa.

To argue that the burqa is necessary in Canada in order to ensure religious rights and freedoms is ultimately fallacious given that the burqa is not actually mandated by Islam. Like many things, the growing popularity of the burqa among Muslims over the last few decades can be attributed to politics, not religion. As I argue elsewhere, the massive oil alliance that was formed between the United States and Saudi Arabia after the oil embargo of 1973 led to religious radicalization in the Middle East. In exchange for Saudi Arabia only accepting US dollars for oil, giving the US and its currency global economic hegemony, the US allowed and (indirectly) helped the Saudis to spread Wahhabism and radical Sunni Islam across the Middle East for political ends.

Bolstered by its alliance with the US, Saudi Arabia has been able to promote Wahhabi extremism in the region. The Kingdom has spent millions and billions of dollars propping up Islamist movements and Islamist groups in the Arab world. Among many other things–such as increased terrorism in the region–the spread of Wahhabi political Islam has led to an increase in burqa wearing. Understood in its proper political and geopolitical context, the increased “popularity” of the burqa is as much political as it is religious; if not more so, given that the burqa is not mandated by Islam and the Quran.

But even if the Quran did mandate the burqa, I believe that a secular country such as Canada should be allowed to regulate expressions of extreme public religiosity, especially when matters of identity or public safety are concerned. While many Canadians are likely too afraid to say so in the current overly sensitive and rabidly politically correct culture, I suspect that a great many feel uneasy about the burqa. While most people may have no issue with a woman covering her hair (hijab), the complete draping of face and body in all black is a menacing and eerie sight that even makes me uncomfortable as an immigrant [5] from the Muslim world. This is something I tell my own burqa-wearing cousins every time I visit family over seas.

It is just too much for present-day urban society, whether in Canada or the Middle East. And what it connotes about women is very problematic. While it may be intended to reduce the sexual objectification of women, the burqa results in a different type of objectification altogether, for a faceless human being all in black garb, becomes little more than a moving object in black. For me, and I suspect for a great many others, the burqa is at once both dehumanizing and objectifying.

I feel the exact same way—though for opposite reasons—about overly exposed flesh, such as the ever-shrinking shorts some women wear that essentially reveal the entire lower buttocks. As I write elsewhere, while on the surface burqas and exposed butt cheeks are polar opposites, what they share in common is that they are both just too much for day-to-day life. Moreover, while the former may seem oppressive to women and the latter a sign of female liberation, I feel that both ultimately serve to overly objectify women, reducing them either to sinful bodies (and faces) to be covered up or sexual objects to be overly exposed. While they do so in opposite ways, by tending towards an extreme obsession or emphasis on the female form, both end up reducing women to the physical. In the end, both do not lend themselves to any form of moderation.

So before we enter into reactionary debates over the burqa in Canada, let us take pause and consider all of the above, especially the (western allied) political agenda of Islamic radicalization.

 

 

Notes

[1]http://www.irfi.org/articles/articles_1451_1500/burka_not_mandated_in_the_quran.htm

http://www.quran-islam.org/articles/part_3/the_burqa_(P1357).html

[2] http://www.quran-islam.org/articles/part_3/the_burqa_(P1357).html

[3] Cited in [2]. Taken from: Ahmed Ibn Hanbal, Vol. 1, page 171 also Sahih Muslim, Book 42, Number 7147.

[4] http://www.ahl-alquran.com/English/show_article.php?main_id=6308

[5[ My parents immigrated to Canada when I was two years old.

 

 

 

 

 

Electric Cosmology And Shifting Paradigms

AUTHOR’S NOTE: This article is based on the breakout room talk I gave at the EU 2017 Conference in Phoenix. It is a summary of my previous EU work, and there is some overlap with earlier EU articles here.

electric sky

Like many interested in the electric universe theory, I am not a scientist. Yet, like many, the Electric Universe speaks to me and appeals to me. In this article I raise three points that may be interesting to non-scientists, such as myself, with respect to the electric universe theory. First: That cosmology is the biggest and most definitive paradigm there is. Secondly: As a meta-paradigm, cosmology influences other subsidiary paradigms, even if indirectly. Finally: Given the first two points, if and when cosmology changes, then other paradigms will also necessarily change.

Cosmology is the Mother of all Science and Philosophy

Starting with the first point, think for a moment about what a significant and defining paradigm cosmology is. Historically speaking, cosmology can be seen as the mother of all science and philosophy. Cosmology tells the “big story” of our universe and deals with the big questions. Fundamentally, cosmology tells the story of what is.

What is this thing we call the universe? What is the structure of the universe? What is its driving force? How and why did it develop the way it has? Also, is it isolated or is it connected, is it finite or is it infinite, does it have an origin, does it have an end..?

These questions are as much philosophical as they are scientific, and therefore have impact far beyond the sciences. To put it simply, just thinking about the universe will eventually lead to contemplating everything within it.

Cosmology Impacts Other Paradigms

This leads me to my second point. Given that cosmology deals with the big questions and addresses the big picture “out there,” it necessarily impacts all subsidiary paradigms, and in turn influences our understanding of our man made world, here on earth. An example that demonstrates how meta-paradigms such as cosmology may affect other paradigms is that of Galileo. Galileo was threatened with ex-communication in the 17th century for positing a different cosmology based on the revolutionary ideas of Copernicus (i.e., that the sun is the center of the universe, not earth).

Galileo’s innovations affected many other subsidiary paradigms, and ultimately brought us away from religion, into the world of science and the Enlightenment. This suggests that a change in our cosmological paradigm has the potential to transform and affect the broader culture and society. To understand how, let us look at some of the ways that contemporary cosmology has impacted certain areas of knowledge, and how this may change with the shift to electric cosmology.

EU Cosmology is Shifting Our Understanding on Many Levels

Human Nature

This introduces the third point, and main focus of the article. For starters, EU cosmology is changing our understanding of history. And this may in turn impact accepted views on religion and human nature. For centuries, phenomena occurring in the heavens have influenced meta-paradigms such as religion, as well as our understanding, or misunderstanding, of our nature as human beings.

For instance, monotheistic religions have a view of humanity as “fallen” and deserving of heavenly wrath (so too do many older religions). But where do these notions come from? Mainstream science tells us that they grew out of myths and fantastical stories from the past. But mainstream science does not allow for the possibility that these mythologies could be based on real events that were misinterpreted.

According to the electric universe theory, ancient mythologies are based on real life cataclysms and actual plasma formations seen in the ancient sky. These cataclysms happened when heavenly bodies in space affected our earth, long ago. This could help to explain where religion derived its interpretation of humanity as “fallen.” To paraphrase David Talbott: When our ancestors looked to the sky and were affected on earth by events happening in the heavens, entire mythologies, religions, and existential narratives were born.

When catastrophe rained down on them from above, ancient humans may have interpreted this as the “wrath of the gods.” This is hugely significant, not least because the view of humanity as fallen, flawed, and deserving of punishment persists to this very day. A change in perception, ushered in by the adoption of the EU’s take on ancient myths as a recording of real events, could shift our view of humanity and human nature. Rather than flawed and fallen, we may come to understand humanity as merely being victims of cosmologically induced traumas, and therefore, in need of collective healing through a form of historical re-examination.

This suggests that properly understanding the past could help us navigate the future. In the EU future, when people think about cosmology they may reflect on how it can actually affect our physical world, even potentially destroying it in an instant (figuratively speaking), as it did with the ancients. This may give us a sense of urgency and, therefore, greater reverence for our existence and the forces of the universe. This may also foster within us a need to cooperate and collaborate with our fellow humans, rather than spend our lives fighting it out and waging wars on this fragile planet.

Moreover, our religious paradigms may experience a change (given our new understanding of the past). Rather than fixating on our “fallen” or flawed nature and “saving us” from ourselves, religious ideology may shift towards a focus on the more neutral or even positive aspects of humanity. And this could have a major ripple effect. For history has clearly shown that when there are fundamental shifts in religious doctrine, the course of humanity is forced to change (for better or worse).

The Structure of the Universe

Another way EU cosmology may impact our future is by changing our view of the nature and structure of the universe, as well our connection to it. The EU presents a universe that is not as “bizarre” and inexplicable as mainstream astrophysics and gravity-based cosmology would have us believe. While I do not have a background in science, mainstream cosmology—based on the Big Bang, gravity, and Einsteinian relativity, etc—always seemed disjointed and inaccessible to me in some way. This cosmology does not seem to provide a very reasonable explanation of the universe, and, indeed, many of its suppositions remain shrouded in mystery and fiction to this day. Concepts such as the big bang, black holes, wormholes, dark matter, etc., all seem to generate more questions than answers.

Now, mainstream scientists might tell us that we cannot understand these concepts because, unlike Einstein, we and are not “geniuses.” But the reality is that these theories are un-testable and, not to mention, they are often posited ad hoc to fill holes in preceding theories. Of course, entire careers and fortunes have been built on these flawed theories, so one can see why mainstream cosmology is reluctant to let go of them

As an alternative and interdisciplinary cosmology that is not based on un-testable hypotheses, the electric cosmology of the EU seems far more plausible. Even to a non-scientist, such as myself, it’s rather apparent that the EU offers a far more accessible, comprehensive and comprehensible explanation of the universe and its nature.

The EU breaks from mainstream cosmology in several important ways. I’ll mention three:

  • First, it sees electricity as giving shape and substance to the universe via electrically charged plasma.
  • Second, it sees electricity as driving the universe by way of electric currents carried through this all-pervasive plasma
  • Thirdly, it perceives the universe as an inter-connected system–For the EU everything in the universe is connected through these electric currents.

This view of the cosmos is arguably more rational and far less mysterious and contradictory. In the EU paradigm there is no need for black holes, dark matter, dark energy, etc. Phenomena that are inexplicable in contemporary cosmology are more readily explainable using electric cosmology. Most importantly, the EU’s theories are testable. Space age technology is making it possible to measure and demonstrate the electricity in space.

Cosmic Connectivity

But for me, as a non-scientist, it is the notion of an integral connectivity—or dynamic cosmic connectivity—that makes the EU especially compelling and thought provoking. The idea of a force billions of times stronger than gravity, that permeates all things—from the most minute to the most massive or galactic—and connects all things within a dynamically structured system, is one that should peak our interest, not least because it hints at a far more cohesive and organized universe than we are presently led to believe exists.

This has both practical and philosophical implications. Philosophically, the electric universe’s notion of “cosmic connectivity” opens the door for a deeper and perhaps sublime understanding of ourselves as electric beings connected to all other things in the world and universe. Rather than existing as random isolated instances within a larger, disconnected universe, electric cosmology is suggesting that we may share a similar and scalable structure with, and within, a highly organized universe and all of its parts. This begins to paint a picture about our nature as living beings.

From a practical or less philosophical standpoint, if the notion of a connected universe spreads and becomes more popular and mainstream, it could impact how we understand and approach other systemic structures; such as our understanding of societal structures, health and healing, education, and even politics. As the ancient wisdom holds: “as above, so below.”

For instance, while Einstein and mainstream cosmology are not responsible for the alienation of modern-day societies, there is no denying that mainstream cosmology alienates us from ourselves and other things in the universe by presenting a very random and isolated cosmos. On a very subconscious level, this alienated cosmology may contribute to a greater general sense of alienation, that lends itself to the isolated and disjointed social model we presently have. So, if our cosmology changes and there is popular awareness and acceptance of the notion of a web of energy connecting the universe (and all things within it), this could change our conception, and practice, of social structures as similarly connected.

This point is conjecture and will be more fully developed later on (in a future article). I will not go into further detail about it here. The point I’m trying to drive home today is that cosmology impacts how we see other things and other structures as well.

Conclusion

In closing, I’d like to stress the following: If and when cosmology or the “big story” changes—and it is currently changing as a result of the adoption of the EU and its testable hypotheses—then everything else, including the way we think about our world and ourselves, will also be made to change.

Just as Galileo’s controversial cosmology (borne of the Copernican Revolution) had ripple effects that revolutionized all of science, religion and philosophy, the EU’s electric cosmology—which unseats gravity as the principle driving force in the universe and reinterprets ancient mythologies as reflecting real events in our solar system—may also one day ignite a meta-paradigm shift of massive proportions.

A shift of this magnitude will have impact far beyond the sciences, and will influence knowledge and thinking in other areas–such as sociology, religion, history, law and justice, popular culture, the arts, story telling, esoteric knowledge and much more.

Now, we may be long gone before the full effects of this shift are realized, for the shift is just beginning. But we are here now, at its inception, and we can all be part of the spark.

Because future science is more than “just science.” It encompasses many fields and it will be told and disseminated by people from all walks of life; from electrical engineers and astrophysicists…to poets, artists and filmmakers.