Because he tells the unvarnished truth.
Miriam
-----Original Message-----
From: blind-democracy-bounce@xxxxxxxxxxxxx
[mailto:blind-democracy-bounce@xxxxxxxxxxxxx] On Behalf Of Carl Jarvis
Sent: Monday, August 10, 2015 11:00 AM
To: blind-democracy@xxxxxxxxxxxxx
Subject: [blind-democracy] Re: Evoking the Wrath of Nature
why is it that I'm so enchanted with Cris Hedges thinking, but come away
from reading his thoughts feeling morbid?
Carl Jarvis
On 8/10/15, Miriam Vieni <miriamvieni@xxxxxxxxxxxxx> wrote:
mountain each summer.
Evoking the Wrath of Nature
http://www.truthdig.com/report/item/evoking_the_wrath_of_nature_201508
09/
Posted on Aug 9, 2015
By Chris Hedges
Mount Washington in New Hampshire. (Ben Ferenchak / CC BY 2.0)
MOUNT WASHINGTON, N.H.The wind on the peak of Mount Washingtonthe
East Coasts highest point, where some of the most erratic and
treacherous weather in the world occursreached 60 miles an hour the
day I was there with my family. Backpackers huddled in the biting
chill next to large boulders or congregated in the lobby of a snack
bar and gift shop that extract money from the thousands of tourists
who ride the cog railroad or drive up the auto road from the base of the
This strange confluence, where those who hike to the peak and thosemountain.
who ride in cars and trains meet in uneasy silence, is emblematic of
the clash of cultures that threatens to doom the planet and the human
species. One group knows and respects the power of nature, is able to
feel its majesty and is aware of our insignificance and smallness
before the cosmos. The other, enamored of the machines that obliterate
distance and effort, and that insulate us from the natural world in a
technological bubble, is largely dead to the rhythms that sustain
life.
The narration given during the rail trip up the mountain is about the
technological glory of the rack-and-pinion rail line, in place since 1868.
This narrative presents the weather and steep slopes as ominous
elements that human engineers defeated. In truth, the lacerations
caused by the rail tracks and the automobile roadalong with the
tawdry tourist attractions on the summit that include a small post
office from which visitors can mail picture postcardsdesecrate the
The backpackers at the summit were resting, many after climbing upbar.
Tuckermans Ravine, where parts of the rocky ledges are at 45 degrees,
a trek that can take five hours. Some had been hiking for days or
weeks. Half a dozen thru-hikers, instantly recognizable by their
spartan backpacking gear, motley clothing, layers of dirt and
bedraggled hair, had started in Georgia last spring at Springer
Mountain. By the time they finish this fall atop Mount Katahdin in
Maine, they will have walked 2,181 miles at a pace of about 15 miles a
day and largely cut themselves off from the outside world for almost
half a year. They and the other hikers watched the gaggle of tourists,
many of whom rushed a few steps to the official summit of Mount
Washington to get their pictures taken, buy sweatshirts at the gift
shop or eat hot dogs, chips or plastic-wrapped sandwiches in the snack
Those whose lives pay homage to the sacred are considered by many inabout unbridled hubris.
the modern world to be eccentrics and cranks. On the other hand, those
who live disconnected from the sources of life, who neither fear nor
honor nor understand the power of nature, who place their faith in
human technology and human power, are celebrated and rewarded with
power as they propel the planet and the species toward extinction. The
natural world, if we do not radically reconfigure our relationships
with each other and the ecosystem, will soon teach us a severe lesson
The fate of our times is characterized by rationalization andrelations.
intellectualization, and, above all, by the disenchantment of the world,
Max Weber wrote. Precisely the ultimate and most sublime values have
retreated from public life either into the transcendental realm of
mystic life or into the brotherliness of direct and personal human
Hannah Arendt called our malaise world alienation. She warned thatmountainsas well as human beingshad no intrinsic value to the Europeans.
it leads to contempt for all forms of life.
We do not have the power to make a new world. We only have the power
to destroy or preserve the world we inhabit. We will either recover
the sacred or vanish from the Earth. Those who do not respect the
force of nature, who do not intimately know and understand its power,
are doomed by it. The Native Americans got this right.
The Abenaki (pronounced OBB-uh-nan-hee and translated as people of
the
dawn) lived for thousands of years in the shadow of what we know as
Mount Washington. The tribe called the mountain Agiochook, or Home of
the Great Spirit, and named the life force Manitou. The Abenaki
believed that when one violated or desecrated the natural world,
Manitou unleashed destructive fury. Within the tribe, the mountain and
the rest of the natural world were infused with spirits for good and
spirits for evil. The Abenaki knew the destructive power of
hurricane-force winds, subzero temperatures, floods and avalanches and
the inevitability of death, which could arrive without warning. They
had the capacity for awe. They did not venture above the tree line
onto the tundra and rock near the summit of Agiochook. This space was
reserved for the gods.
But the arrival of the Europeans, driven by an avarice that blinded
them to all but profit, saw in the mountain potential richesthey
mistook crystals in the rock formations for diamonds. Darby Field, an
Irishman hoping these diamonds would make him wealthy, climbed the
summit in 1642 despite warnings from his Indian guides, who refused to
go with him. Later, farms, homesteads and settlements sprouted. Armed
Europeansaided by the diseases they brought, such as smallpox,
tuberculosis and syphilis, as well as alcoholobliterated native
communities. The few Abenaki who remained were often kidnapped and
enslaved domestically or sent in chains to work in the sugar
plantations of the West Indies. Land, timber, minerals, animals and
Nature existed only to make money.divine scheme of the cosmos,
The Abenaki engaged in three armed rebellionsKing Philips War, Queen
Annes War and later Father Râles War, the last named for a French
Jesuit priest, Sébastien Râle, who spent 30 years with the Abenaki.
The priest was murdered and scalped by the British militia in a
nighttime raid on an Indian settlement along the Kennebec River in
what is now southern Maine. The attack also left 80 Indians dead, many
of them women and children. The attack was not part of a war. It was,
like other raids on Indian settlements, part of a massacre. The
Massachusetts provincial assembly had placed a 100-pound scalp bounty
on Râles head, along with bounties for any Abenaki scalps. By the
Revolutionary War, there were fewer than 1,000 Abenaki left. They had
once numbered in the tens of thousands.
The Europeans of the era ridiculed the beliefs of the American
Indians, along with their communal structures, in which everything was
shared and all had a voice in tribal decisions. They routinely
referred to them as savages or heathens. They painted the
militiamen who terrorized and slaughtered Indian communities as
military heroes and agents of Christian civilization and progress.
They scoffed at legends and beliefs like the one that the remarkable
stillness of the lake at the base of Mount Chocorua was sacred to the
Great Spirit and should not be violated by the sound of the human
voice. The Europeans did not believe that nature could seek vengeance.
They were sure they could domesticate and control the wilderness.
Mount Chocorua is named for the great chief Chocorua, one of the last
of the Abenakis, who was killed around 1720. He was hounded to the
summit of the mountain that now bears his name by white settlers and
either shot or pushed off its precipice. He is reputed to have damned
the Europeans before he died, saying: May the Great Spirit curse you
when he speaks in the clouds and his words are fire! May lightning
blast your crops and wind and fire destroy your homes.
Chocoruas grim curse is now reality. Greenhouse gas concentrations,
including carbon dioxide, methane and nitrous oxide, continue to rise.
Last year was the hottest since we began scientifically tracking
weather, and
2015 is expected to top 2014. Glaciers and ice sheets are melting at
an accelerated rate, causing the oceans to rise. Even if we stop all
carbon emissions today, some scientists say, sea levels will rise by
10 feet by
2065 and as much as 70 feet over the next couple of centuries. Major
coastal cities such as Miami and New York will be underwater. Droughts
plague huge swaths of the planet. Wildfires, fueled by parched
forests, have been burning out of control in Southern California,
Canada and Alaska. Monster cyclones and hurricanes, fed by warming air
currents, are proliferating, ripping apart whole cities. Massive
species extinction is underway. And we could face a planetary societal
collapse due to catastrophic food shortages within the next three
decades, according to Anglia Ruskin Universitys Global Sustainability
Institute. Food shortages are being driven by the warming of the
planet, an ever-burgeoning population and widespread shifts in
consumption patterns as countries developcode for the growing and
unsustainable global demand for animal protein as developing countries
urbanize and income levels rise.
The blind, self-destructive exploitation that lies at the heart of
capitalism, the placing of monetary profit above the maintenance of
life, the refusal to understand and accept limits, have turned the
victimizers into the victims. Ignoring the warnings of native
communities, we have evoked the deadly wrath of nature. And I fear we
may not be able to find our way back.
These differences in theology, in myth and ritual, in
politico-economics, and in psychological theory produced entirely
different conceptions of the place of man in the natural world and of the
Richard Slotkin wrote in Regeneration Through Violence: The Mythologyinflating balloon.
of the American Frontier. To the Indian the wilderness was a god,
whether its face at the moment was good or evil; as a god it deserved
and received worship for both its good and its evil, its beauty and
its cruelty.
Similarly, all the gods and the earth itself were referred to as
members of ones own immediate family, as close blood relations. For
the Puritan the problem of religion was to winnow the wheat from the
chaff, the good from evil, and to preserve the former and extirpate
the latter. The evil was of the world, of nature; the good was
transcendent and supernatural. Hence it was quite appropriate to
destroy the natural wilderness in the name of a higher goodand quite
inappropriate for anyone to worship, as the Indians did, the world or
the things of the world, such things being evil by nature.
There were a handful of Europeans and Euro-Americans who understood
the sanctity of the natural world, including the Unitarian minister
Thomas Starr King, whose 1860 book, The White Hills: Their Legends,
Landscapes & Poetry, called on the reader to respect natural beauty
and power and drew on poems on nature by writers such as Henry
Wadsworth Longfellow. King, like Ralph Waldo Emerson, believed that
humans cut off from nature and the plight of the oppressedhe was a
fierce abolitionist and advocate for the poorcould not grasp the
power of the divine, that morality was formed primarily by empathy and
intuition, not religious doctrine. Respect for the natural world, he
argued, connected human beings with the sacred and the interdependence
of life.
Kings book remains the best work about the White Mountains. He wrote:
The world, as the almighty has made it, is not such a world as a monk,
a mystic, a broker or a Calvinist would have made. They would have
left out the pomp of sunsets and the glory of dawns, the delicious
tints and harmonic hues of flowers and meadows, the grace of
movements, the witcheries which moonlight works, the spiritual
fascination which the gleam of stars produces. The broker would say it
is a useless waste of Heavenly chemistry; and would have gone for the
cheapest furnishings; the Calvinist that it injures the religious
faculty of man and would have robed the earth and hung the heavens in
black and grey. But God thinks differently. His universe is not only
an algebra for mathematicians, and a sermon for theologians, but also
and equally, a poem for the taste and heart of man. And I cannot
interpret beauty in any other way than as one evidence, and a splendid
revelation, of Gods love.
I spent last week backpacking in New Hampshires White Mountains with
my wife and two youngest children. One night, before the moon rose to
a height that dimmed the constellations, I stood in an open meadow
with one of the children. The dark silhouettes of the peaks at the
southern end of the Presidential Range loomed with a reassuring
comfort above us. He and I searched out constellationsOrion, Ursa
Majorand stars such as Polaris. We held our fingers up to the night
sky. In the space covered by just one of our thumbnails were 100,000
galaxies. We reminded ourselves we were specks that lived on the tip
of an ever-expanding universe, the surface of a vast and constantly
To go into solitude, a man needs to retire as much from his chambersummer.
as from society, Emerson wrote. I am not solitary whilst I read and
write, though nobody is with me. But if a man would be alone, let him
look at the stars.
The rays that come from those heavenly worlds, will separate between
him and what he touches. One might think the atmosphere was made
transparent with this design, to give man, in the heavenly bodies, the
perpetual presence of the sublime.
We peered out to where the supermassive black hole at the center of
our galaxy is supposed to be, somewhere near the constellations
Sagittarius and Scorpius. This supermassive black hole has perhaps 4
million times the mass of the sun and is 25,000 light-years from
Earth. It is a place where space and time bend until time stops, where
all our equations and understanding of the physical universe no longer
make sense, where what we perceive as reality is overthrown. Light,
trapped inside, cannot escape. No physicist can explain the internal
dynamics of a black hole. Yet it seems probable that 13.8 billion
years ago a black hole exploded and caused the universe to be created.
At the core of a black hole, from all we can determine, lies the
infinite or perhaps portals to other places in the universe. No one knows.
The world does not fit into the rational boxes we construct. It is
beyond our control and finally our comprehension. Human beings are not
the measure of all things. Existence is a mystery. All life is finite.
All life is fragile. The ecosystem on Earth will die. It will be slain
by our failure to protect it, or it will succumb to the vast array of
natural forces, from colliding asteroids to exploding starsincluding,
one day, our sunwhich turn into supernovas and throw out high-energy
radiation that have doomed countless planets in the 100 billion
galaxies beyond ours. We have lost the capacity for reverence. We slew
those who tried to warn us. Now we slay ourselves.
http://www.truthdig.com/ http://www.truthdig.com/ Evoking the Wrath
of Nature
http://www.truthdig.com/report/item/evoking_the_wrath_of_nature_201508
09/
Posted on Aug 9, 2015
By Chris Hedges
Mount Washington in New Hampshire. (Ben Ferenchak / CC BY 2.0) MOUNT
WASHINGTON, N.H.The wind on the peak of Mount Washingtonthe East
Coasts highest point, where some of the most erratic and treacherous
weather in the world occursreached 60 miles an hour the day I was
there with my family. Backpackers huddled in the biting chill next to
large boulders or congregated in the lobby of a snack bar and gift
shop that extract money from the thousands of tourists who ride the
cog railroad or drive up the auto road from the base of the mountain each
This strange confluence, where those who hike to the peak and thosemountain.
who ride in cars and trains meet in uneasy silence, is emblematic of
the clash of cultures that threatens to doom the planet and the human
species. One group knows and respects the power of nature, is able to
feel its majesty and is aware of our insignificance and smallness
before the cosmos. The other, enamored of the machines that obliterate
distance and effort, and that insulate us from the natural world in a
technological bubble, is largely dead to the rhythms that sustain
life.
The narration given during the rail trip up the mountain is about the
technological glory of the rack-and-pinion rail line, in place since 1868.
This narrative presents the weather and steep slopes as ominous
elements that human engineers defeated. In truth, the lacerations
caused by the rail tracks and the automobile roadalong with the
tawdry tourist attractions on the summit that include a small post
office from which visitors can mail picture postcardsdesecrate the
The backpackers at the summit were resting, many after climbing upbar.
Tuckermans Ravine, where parts of the rocky ledges are at 45 degrees,
a trek that can take five hours. Some had been hiking for days or
weeks. Half a dozen thru-hikers, instantly recognizable by their
spartan backpacking gear, motley clothing, layers of dirt and
bedraggled hair, had started in Georgia last spring at Springer
Mountain. By the time they finish this fall atop Mount Katahdin in
Maine, they will have walked 2,181 miles at a pace of about 15 miles a
day and largely cut themselves off from the outside world for almost
half a year. They and the other hikers watched the gaggle of tourists,
many of whom rushed a few steps to the official summit of Mount
Washington to get their pictures taken, buy sweatshirts at the gift
shop or eat hot dogs, chips or plastic-wrapped sandwiches in the snack
Those whose lives pay homage to the sacred are considered by many inabout unbridled hubris.
the modern world to be eccentrics and cranks. On the other hand, those
who live disconnected from the sources of life, who neither fear nor
honor nor understand the power of nature, who place their faith in
human technology and human power, are celebrated and rewarded with
power as they propel the planet and the species toward extinction. The
natural world, if we do not radically reconfigure our relationships
with each other and the ecosystem, will soon teach us a severe lesson
The fate of our times is characterized by rationalization andrelations.
intellectualization, and, above all, by the disenchantment of the world,
Max Weber wrote. Precisely the ultimate and most sublime values have
retreated from public life either into the transcendental realm of
mystic life or into the brotherliness of direct and personal human
Hannah Arendt called our malaise world alienation. She warned thatmountainsas well as human beingshad no intrinsic value to the Europeans.
it leads to contempt for all forms of life.
We do not have the power to make a new world. We only have the power
to destroy or preserve the world we inhabit. We will either recover
the sacred or vanish from the Earth. Those who do not respect the
force of nature, who do not intimately know and understand its power,
are doomed by it. The Native Americans got this right.
The Abenaki (pronounced OBB-uh-nan-hee and translated as people of
the
dawn) lived for thousands of years in the shadow of what we know as
Mount Washington. The tribe called the mountain Agiochook, or Home of
the Great Spirit, and named the life force Manitou. The Abenaki
believed that when one violated or desecrated the natural world,
Manitou unleashed destructive fury. Within the tribe, the mountain and
the rest of the natural world were infused with spirits for good and
spirits for evil. The Abenaki knew the destructive power of
hurricane-force winds, subzero temperatures, floods and avalanches and
the inevitability of death, which could arrive without warning. They
had the capacity for awe. They did not venture above the tree line
onto the tundra and rock near the summit of Agiochook. This space was
reserved for the gods.
But the arrival of the Europeans, driven by an avarice that blinded
them to all but profit, saw in the mountain potential richesthey
mistook crystals in the rock formations for diamonds. Darby Field, an
Irishman hoping these diamonds would make him wealthy, climbed the
summit in 1642 despite warnings from his Indian guides, who refused to
go with him. Later, farms, homesteads and settlements sprouted. Armed
Europeansaided by the diseases they brought, such as smallpox,
tuberculosis and syphilis, as well as alcoholobliterated native
communities. The few Abenaki who remained were often kidnapped and
enslaved domestically or sent in chains to work in the sugar
plantations of the West Indies. Land, timber, minerals, animals and
Nature existed only to make money.divine scheme of the cosmos,
The Abenaki engaged in three armed rebellionsKing Philips War, Queen
Annes War and later Father Râles War, the last named for a French
Jesuit priest, Sébastien Râle, who spent 30 years with the Abenaki.
The priest was murdered and scalped by the British militia in a
nighttime raid on an Indian settlement along the Kennebec River in
what is now southern Maine. The attack also left 80 Indians dead, many
of them women and children. The attack was not part of a war. It was,
like other raids on Indian settlements, part of a massacre. The
Massachusetts provincial assembly had placed a 100-pound scalp bounty
on Râles head, along with bounties for any Abenaki scalps. By the
Revolutionary War, there were fewer than 1,000 Abenaki left. They had
once numbered in the tens of thousands.
The Europeans of the era ridiculed the beliefs of the American
Indians, along with their communal structures, in which everything was
shared and all had a voice in tribal decisions. They routinely
referred to them as savages or heathens. They painted the
militiamen who terrorized and slaughtered Indian communities as
military heroes and agents of Christian civilization and progress.
They scoffed at legends and beliefs like the one that the remarkable
stillness of the lake at the base of Mount Chocorua was sacred to the
Great Spirit and should not be violated by the sound of the human
voice. The Europeans did not believe that nature could seek vengeance.
They were sure they could domesticate and control the wilderness.
Mount Chocorua is named for the great chief Chocorua, one of the last
of the Abenakis, who was killed around 1720. He was hounded to the
summit of the mountain that now bears his name by white settlers and
either shot or pushed off its precipice. He is reputed to have damned
the Europeans before he died, saying: May the Great Spirit curse you
when he speaks in the clouds and his words are fire! May lightning
blast your crops and wind and fire destroy your homes.
Chocoruas grim curse is now reality. Greenhouse gas concentrations,
including carbon dioxide, methane and nitrous oxide, continue to rise.
Last year was the hottest since we began scientifically tracking
weather, and
2015 is expected to top 2014. Glaciers and ice sheets are melting at
an accelerated rate, causing the oceans to rise. Even if we stop all
carbon emissions today, some scientists say, sea levels will rise by
10 feet by
2065 and as much as 70 feet over the next couple of centuries. Major
coastal cities such as Miami and New York will be underwater. Droughts
plague huge swaths of the planet. Wildfires, fueled by parched
forests, have been burning out of control in Southern California,
Canada and Alaska. Monster cyclones and hurricanes, fed by warming air
currents, are proliferating, ripping apart whole cities. Massive
species extinction is underway. And we could face a planetary societal
collapse due to catastrophic food shortages within the next three
decades, according to Anglia Ruskin Universitys Global Sustainability
Institute. Food shortages are being driven by the warming of the
planet, an ever-burgeoning population and widespread shifts in
consumption patterns as countries developcode for the growing and
unsustainable global demand for animal protein as developing countries
urbanize and income levels rise.
The blind, self-destructive exploitation that lies at the heart of
capitalism, the placing of monetary profit above the maintenance of
life, the refusal to understand and accept limits, have turned the
victimizers into the victims. Ignoring the warnings of native
communities, we have evoked the deadly wrath of nature. And I fear we
may not be able to find our way back.
These differences in theology, in myth and ritual, in
politico-economics, and in psychological theory produced entirely
different conceptions of the place of man in the natural world and of the
Richard Slotkin wrote in Regeneration Through Violence: The Mythologyinflating balloon.
of the American Frontier. To the Indian the wilderness was a god,
whether its face at the moment was good or evil; as a god it deserved
and received worship for both its good and its evil, its beauty and
its cruelty.
Similarly, all the gods and the earth itself were referred to as
members of ones own immediate family, as close blood relations. For
the Puritan the problem of religion was to winnow the wheat from the
chaff, the good from evil, and to preserve the former and extirpate
the latter. The evil was of the world, of nature; the good was
transcendent and supernatural. Hence it was quite appropriate to
destroy the natural wilderness in the name of a higher goodand quite
inappropriate for anyone to worship, as the Indians did, the world or
the things of the world, such things being evil by nature.
There were a handful of Europeans and Euro-Americans who understood
the sanctity of the natural world, including the Unitarian minister
Thomas Starr King, whose 1860 book, The White Hills: Their Legends,
Landscapes & Poetry, called on the reader to respect natural beauty
and power and drew on poems on nature by writers such as Henry
Wadsworth Longfellow. King, like Ralph Waldo Emerson, believed that
humans cut off from nature and the plight of the oppressedhe was a
fierce abolitionist and advocate for the poorcould not grasp the
power of the divine, that morality was formed primarily by empathy and
intuition, not religious doctrine. Respect for the natural world, he
argued, connected human beings with the sacred and the interdependence
of life.
Kings book remains the best work about the White Mountains. He wrote:
The world, as the almighty has made it, is not such a world as a monk,
a mystic, a broker or a Calvinist would have made. They would have
left out the pomp of sunsets and the glory of dawns, the delicious
tints and harmonic hues of flowers and meadows, the grace of
movements, the witcheries which moonlight works, the spiritual
fascination which the gleam of stars produces. The broker would say it
is a useless waste of Heavenly chemistry; and would have gone for the
cheapest furnishings; the Calvinist that it injures the religious
faculty of man and would have robed the earth and hung the heavens in
black and grey. But God thinks differently. His universe is not only
an algebra for mathematicians, and a sermon for theologians, but also
and equally, a poem for the taste and heart of man. And I cannot
interpret beauty in any other way than as one evidence, and a splendid
revelation, of Gods love.
I spent last week backpacking in New Hampshires White Mountains with
my wife and two youngest children. One night, before the moon rose to
a height that dimmed the constellations, I stood in an open meadow
with one of the children. The dark silhouettes of the peaks at the
southern end of the Presidential Range loomed with a reassuring
comfort above us. He and I searched out constellationsOrion, Ursa
Majorand stars such as Polaris. We held our fingers up to the night
sky. In the space covered by just one of our thumbnails were 100,000
galaxies. We reminded ourselves we were specks that lived on the tip
of an ever-expanding universe, the surface of a vast and constantly
To go into solitude, a man needs to retire as much from his chambertp://www.linkedin.com/company/truthdighttp://truthdig.tumblr.com/http://www.
as from society, Emerson wrote. I am not solitary whilst I read and
write, though nobody is with me. But if a man would be alone, let him
look at the stars.
The rays that come from those heavenly worlds, will separate between
him and what he touches. One might think the atmosphere was made
transparent with this design, to give man, in the heavenly bodies, the
perpetual presence of the sublime.
We peered out to where the supermassive black hole at the center of
our galaxy is supposed to be, somewhere near the constellations
Sagittarius and Scorpius. This supermassive black hole has perhaps 4
million times the mass of the sun and is 25,000 light-years from
Earth. It is a place where space and time bend until time stops, where
all our equations and understanding of the physical universe no longer
make sense, where what we perceive as reality is overthrown. Light,
trapped inside, cannot escape. No physicist can explain the internal
dynamics of a black hole. Yet it seems probable that 13.8 billion
years ago a black hole exploded and caused the universe to be created.
At the core of a black hole, from all we can determine, lies the
infinite or perhaps portals to other places in the universe. No one knows.
The world does not fit into the rational boxes we construct. It is
beyond our control and finally our comprehension. Human beings are not
the measure of all things. Existence is a mystery. All life is finite.
All life is fragile. The ecosystem on Earth will die. It will be slain
by our failure to protect it, or it will succumb to the vast array of
natural forces, from colliding asteroids to exploding starsincluding,
one day, our sunwhich turn into supernovas and throw out high-energy
radiation that have doomed countless planets in the 100 billion
galaxies beyond ours. We have lost the capacity for reverence. We slew
those who tried to warn us. Now we slay ourselves.
http://www.truthdig.com/report/item/evoking_the_wrath_of_nature_201508
09/
http://www.truthdig.com/report/item/evoking_the_wrath_of_nature_201508
09/
http://www.truthdig.com/report/item/evoking_the_wrath_of_nature_201508
09/
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le_ene
rgy_scheme_20150809/
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