Karl Marx said religion was the opiate of the masses. Nonsense I say. The true opiate of the masses is prosperity, not religion. The United States has experienced decades of unprecedented prosperity. Indeed, most people have lived their whole lives accustomed to what is actually a historically rare era of unusual affluence.
Now, the 2008 Great Recession is forcing many to go cold turkey, unwillingly sobering up without knowing the deeper causes for the withdrawal symptoms they now feel. Prosperity has a real dark side linked to desire and pleasure, and not surprising if you concur with Buddha’s Second Truth, “…The desire to live for the enjoyment of self entangles us in a net of sorrows. Pleasures are the bait and the result is pain”.
I lived abroad for fifteen years, from age 20 to 35. I spent much of this time at the grass roots level in the developing world. I truly came of age during those years. Returning to the USA after so long away enabled me to see this culture with fresh eyes. I was particularly surprised to see how little people actually appreciated their abundance and easily went into debt for more… get it now and pay for it later. This approach had become a real way of life here during my absence. This exemplified my precautionary motto, “short-term pleasure, [leads to] long-term pain”, and the opposite, “short-term pain; long-term pleasure”. It appeared to me that American culture was now on the path of gluttony, with pain to follow. (See Naturally Unnatural, Naturally!, p.227.)
‘Indian giver’ is apparently based on an American Indian form of barter where upon giving a gift he expects to receive an equivalent, or to have his gift returned (google [Indian giver]). This ‘Indian giving’ reflects a straightforward sense of balance — a natural virtue perhaps. I first noticed a profound lack of this virtue though a personal experience in Vietnam.
I left Thailand to find work in Vietnam after the war began heating up. My plan was to save money and return to Thailand where I intended to settle down. Being able to speak peasant Vietnamese, I was able to wrangle a job as a surveyor supervisor for an American construction firm. Every morning I’d pack extra food for lunch from the well-provisioned base camp to share with my Vietnamese crew. We had a feast every day—times were good. Some months later, the company clamped down and banned this practice. When I told my crew the freebees were finished, they got surprisingly angry. I was dumb founded. The freebees had been a lucky windfall, so why were they reacting as though the free food treat was a “human right”.
The angry protests against Great Recession belt tightening in Greece, Italy, USA, and elsewhere, are other examples of this irrational expectation. It is so much easier to receive than give up. None wishes to pay now for past prosperity. “It is just so unfair”, as my Vietnamese crew would say. Clearly, a sense of appreciation is not innate, nor should it be. The survival instinct must certainly drive us to feel that more-is-better.
Initially, chapter 72’s When the people lack a proper sense of awe, then some awful visitation will descend upon them came to mind when I retuned here in the late 70’s. Perhaps another Great Depression was in store for us. I soon realized that whatever awful visitation would descend wasn’t just around the corner, so I settled into American life and had a family. Then 2008’s Great Recession came along. Wow, I thought, are the chickens coming home to roost? Perhaps the awful visitation is here.
Having little incentive to consider deeper causes, like lacking a proper sense of awe, many people seek out scapegoats. In this case, the corporations and banks fit the bill on the political left, and big government and taxes fit the bill on the political right. Certainly, the banks had a hand in the Great Recession. However, the laissez-faire government oversight was the ultimate cause and whom can we ultimately hold responsible for the government?
In a democracy, surely responsibility lies with the population from whom the government takes its character! Moreover, the fact that only half the population bothers to vote places even more responsibility with us… ‘We the People’ (1). Put simply, it is not the corporation’s fault, bank’s fault, government’s fault, taxes’ fault. It is our fault… those who vote and those who don’t. Of course, we will never hear that mea culpa will we? It is so much easier to cast stones.
There is widespread ignorance of the role banks and corporations play in our lives. They are the engines of the prosperity we enjoy. Ironically, these engines are also the source of the drug of prosperity we crave. Do you see the problem? People condemn the very thing on which they have become so dependent. The same is true for much of the rhetoric of the Tea Party faction. They rail against TARP (the government’s Troubled Asset Relief Program), without which the world economy might have completely collapsed. The irony here is that most banks have paid back the TARP fund, with the government actually making a profit, coming out $billions ahead.
Sloppy governmental oversight made the reckless actions of Wall Street possible. After the Great Depression of the 1930’s, Congress passed laws that provided enough regulation. Congress repealed these laws recently, which allowed Wall Street to act recklessly again. How is this any different from discarding laws against drunk driving? Without such laws and stiff penalties, drunk driving would be much more common. Chapter 16 sums up the inevitable, Woe to him who willfully innovates while ignorant of the constant. The constant in this case corresponds to history. Congress ignored economic reality and woe ensued. Memory is short, especially when blinded by promises of gain.
“The corporations control the government” is a complaint I often hear. Sure, corporate lobbyists do have considerable influence. Conversely, lobbyists for labor and progressive causes push their cases from the other side. I’ve often voted for the inevitable losers, like the Libertarian and the Green parties, just to send a “don’t take my vote for granted” message to the politicians. Friends say, “You’re just throwing your vote away”. However, rigidly voting for either dominant party only continues the status quo, which is fine if you’re happy with that. However, I suspect most people aren’t and in a democracy, ‘We the People’ are the government. Doesn’t that make us responsible for the status quo?
This is a fine example of our irrational desire to have it both ways. We want better government, but we don’t want to rock the boat to achieve it. As is natural for any animal, we react to events. As Buddha’s Second Noble Truth says, “The surrounding world effects sensation and begets a craving thirst that clamors for immediate satisfaction”. Our desires (thirsts) choose and we follow. Then, unlike other animals, we single out scapegoats when things go wrong.
Similarly, I used to wish there was justice in the world and always found someone to blame for the injustice I saw (2). I finally realized, “It’s my fault too”. I suppose that is the nonsectarian counterpart of the Christianity’s original sin. I find peace in seeing this as nature’s way (3). As chapter 34 reminds, The way is broad, reaching left as well as right. I know that any lingering distress I feel about circumstances just reflects my own lingering needs and fears.
(1) Even when most people vote, democracy can still be very frustrating because a significant minority of the population is often going to be unhappy with the results. For many, democracy is good especially when it goes their way. Alas, democracy may end up a lot more problematic in the future. Democracy may require more maturity from us as a whole, the governed, than we are capable.
Causes and effects run so much deeper than we care to admit or consider. Recent centuries of cultural fragmentation are a natural consequence of progress… The main aspects being the increasing rate of change in population, mobility, communication, and wealth brought about by the deployment of steam power in the 1800’s, followed by the harnessing of electricity and the exploitation of petroleum in the 1900’s. In the great scheme of things, this is a very recent change; the full impact of which we have only barely begun to experience. It can take centuries for culture to adapt itself to such game changing innovations.
Perhaps the most imbalanced and worrisome aspect of the modern economy is that it is all based on continuous growth, I repeat, continuous growth. That bodes no better for the future than cancer would… continuous growth is cancer! The chickens will come home to roost one day.
(2) Essentially, Karl Marx was seeking to blame something for the injustice he witnessed, and religion offered him a good scapegoat. Consider this excerpt from Karl Marx, Critique of Hegel’s Philosophy of Right.
Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions.
Clearly, our deep-seated egalitarian instincts intuitively know something is wrong; we just continually fail to look deep enough to see why. Religion was Marx’s scapegoat. What Marx failed to realize was that civilization itself is the cause of humanity’s most pressing problems. Religion is only a ‘fix’ for civilization, just as his and all other utopian solutions are. Perhaps acknowledging the real and insolvable causes is too painful. (See A final word on civilization, p.643)
(3) While I see thinking in general and civilization in particular as the cause for much of the dilemma in which we find ourselves, I can’t blame either one. Both are natural phenomena naturally evolving into a presumably more balanced state, or winding down towards extinction. Time will tell. In the meantime, it helps to be aware of the causes and effects of current imbalance. See also, Democracy as Myth, p.177.