Читать книгу Future Primal - Louis G. Herman - Страница 8
ОглавлениеThe universe, at its most basic level, is not only matter, energy, and information. The universe is a story. Each creature is a story. Each human enters this world and awakens to a simple truth: “I must find my own story within this great epic of being.”
— BRIAN THOMAS SWIMME, The Resurgence of Cosmic Storytellers
My fellow-men are those who can listen to the stories
That come to them from far-off, floating through the air.
Even now they hear them come from places far away,
These stories like the wind, floating like the winds.
— //KABBO, one of the last of the now-extinct /Xam Bushmen, Return of the Moon
We are clearly involved in a dramatic race for time that has no precedent in the entire history of humanity. What is at stake is nothing less than the future of humanity and of life on this planet …humanity [is] at a critical crossroad facing either collective annihilation or an evolutionary jump in consciousness of unprecedented nature and dimension.
— STANISLAV GROF, 2012 and Human Destiny
In the Beginning…
Some fourteen billion years ago the entire cosmos, what would become the great wheeling galaxies with their trillions of blazing suns, burst into being from a single point, in an unimaginably violent, unfathomably immense explosion of light and energy. Since that “Great Flaring Forth” the universe has been expanding, cooling, and growing in complexity…and consciousness.*
This is the most astounding discovery of the last four hundred years of modern science and the foundation of our deepest understanding of reality. It is also the limiting case of credulity. If you can believe this, you can believe just about anything. Yet our best science tells us it is so: that the infinitely ordered complexities of the earth — the delicate beauty of birds, flowers, forests, and oceans; the glories and tragedies of self-conscious humanity — all of this grows out of that single, infinitely mysterious, explosive beginning. The cosmos is not so much a place as it is a continually unfolding event.
Scientific laws and theories generally deal with universal, repeatable, predictable regularities. In contrast, stories capture the meaning of unique events — novelties — transforming over time. Every individual human life is a unique story told in the living. We could say the evolving universe itself is a story “telling us into existence.” Narrative captures something fundamental about the nature of reality. The story becomes a primordial unit of meaning, connecting the present to the past and all things to one another as they emerge from an original unity. All past cultures and civilizations have had some intuitive sense that humans lived within a larger process — a story whose ultimate origin was the most profound and sacred mystery. Each had a cosmology, a story of origins that formed the foundation of its way of life and guided its economics and politics. The viability of a society depended on the success of its cosmology in attuning human activity to the larger, ultimately unfathomable reality that created and sustained all of life.
Today, the story we tell ourselves about our economics and politics has run its course and is exhausted. Humanity enters the twenty-first century in a state of extraordinary crisis. It is a crisis of planetary dimensions involving every major social and biological system, affecting almost every aspect of our individual lives. The same method of persuasive scientific inference we trust to splice genes and rocket humans to the moon tells us that industrialized humanity is directly responsible for the collapse of ecosystems on every continent. All our oceans are polluted, our fisheries dying, coral reefs bleaching, deserts expanding, and forests shrinking. Almost half the terrestrial surface of the earth has been transformed by urbanization and agriculture. There is overwhelming scientific consensus that human activity is accelerating global warming and climate change, which in 2012 melted the Arctic ice sheet to its smallest expanse in recorded history. Scientists warn that our civilization is forcing a planet-wide tipping point — a transition in our biosphere that is dramatically changing the conditions under which civilization developed and flourished for the past ten thousand years. They tell us we have entered the Anthropocene, a geological epoch marked by the destructive impact of industrialized humanity on the earth.1 There is a growing awareness that nothing this catastrophic has happened to life on earth since the last great mass extinction, which ended the age of dinosaurs sixty-five million years ago.2 Almost as astounding is the fact that most human beings are completely unaware of our situation. In the words of William van Dusen Wishard, we are “sleepwalking through the apocalypse.”3
How has this happened? More than three centuries ago the story driving our politics decisively separated human self-understanding from the experience of the natural universe as sacred. Today the primordial experience of the mystery of our earthly origins has ceased to be a moral force in our lives. All our dominant institutions, from the global marketplace to the factory model of industrial production, were constructed on the basis of a radically constricted understanding of the place of the human in the cosmos. We urgently need a vision of a new politics and economics that is attuned to our larger reality.
The Personal and the Planetary — A Primal Resonance
I started as an amateur political philosopher simply searching for a way to improve myself and my society. As I confronted the shocking extent of our crisis against the backdrop of the immensities of modern cosmology, the search came to dominate my life. Many times along the way I felt alone, as if swimming against the tide and was forced to question myself, to ask why and how I was searching. Then it occurred to me that in spite of the terrifying prospect of civilizational collapse, and in spite of the personal sacrifices and difficulties, the process of searching had also become a comfort, a way of connecting more deeply with others and with the world. The search had become a kind of psychological and spiritual discipline, a key to my personal growth. It was as if in waking up to the vastness of our outer universe and the chaotic condition of modern humanity, I had also woken up to the inner universe of the human psyche and found an expanse just as limitless, astounding, and full of creative possibility. Bringing the outer and the inner together generated a resonance that healed and inspired me; in doing so, this process revealed itself as the core of a better way to live — a new form of a very old politics.
Once I became more self-conscious about my searching, I saw how its most essential aspects were obvious and simple, but strangely neglected in modern universities and public life. There were four essential, perennial components of the search, which seemed to differentiate out from the nature of consciousness. They were the pursuit of self-knowledge and personal growth; honest, face-to-face discussion that enlarged and qualified personal understandings; communication within small democratic communities of trusted equals; and a collective, cooperative weaving together of a big story — a narrative of meaning — that helped the individual find his or her particular place in the ever-expanding shared big picture.
Today, reflecting on the big picture of scientific cosmology helps us recognize that the searching human being is an organic outgrowth of an evolving earth. At the deepest level, we are an integral part of the biosphere, inseparable from the planet we are currently despoiling. We can see that, in some extraordinary way, our science-informed searching is the earth’s way of knowing itself through the human. Early societies, immersed in an unpolluted wilderness on which they depended absolutely, recognized this resonance between the natural world and human consciousness intuitively and explored it through their shamanic systems of religion and healing. This attunement between inner and outer seemed capable of generating spiritual experiences we commonly call ecstatic or mystical, which have the effect of inspiring and ordering our lives.
When we approach politics from such a perspective, magnificent possibilities open up: of ways of life profoundly “better, truer, and more beautiful” than our sad and frenetic destructiveness. Future Primal offers one such vision by weaving together the various narrative layers of my search, from my personal history to the history of civilization, our species, and indeed the universe itself. The vision draws from other models of politics but differs from them in one fundamental respect: at its center is awareness of the ultimate mystery of our origins, and with it the necessity for an ongoing process of creative searching.
Bringing Soul Back into Politics — the Truth Quest
Our modern use of the word politics has become as thoroughly debased and misunderstood as the practice it is commonly used to describe — seeking and wielding power over others for personal gain. On the scale of public opinion, politicians rank somewhere between prostitutes and used-car salesmen. The whole business of politics is considered as far from its Socratic roots in philosophy and “cultivating virtue” as one can get. To move out of this dead end, we need to retrace our steps to find a new way forward. If we go back two and a half thousand years to classical Greece, we can find the origin of the word politics in the Greek polis — the self-governing, autonomous, democratic city-state — where “politics” simply referred to the affairs of the polis, and as the concern of all, it was regarded as the most ennobling and meaningful of all human activities.
I use the word politics in this original, inclusive sense, to mean the universal human struggle, individually and collectively, to seek and to live the best possible life. Political philosophy can then be reconnected to its original Socratic intention as the search for the ideal of “the good life.” This has two primary aspects: On the one hand, there is what Socrates called “the improvement of one’s soul,” or what we loosely understand as personal growth, since the Greek word for “soul” is psyche, from which we get our psychology. On the other hand, there is the improvement of one’s society. Traditionally, this sort of Socratic knowledge was called wisdom. By contrast, in today’s universities “political philosophy” refers to an obscure subspecialty within the discipline of political science that focuses on the texts of the great philosophers of the past. It has lost its living connection to the primordial questions: “How should I live?” and “How should we all live together?” Part of my purpose is to recover this original search for meaning, what I call “the primal truth quest.” Everything we do — the failure and success of all our politics — depends on our grasp of this quest and the reliability of the understanding it produces.
The dangers we face today are compounded by the fact that we have never been more confused or more cynical about what constitutes the good, the true, and the beautiful. We are daily inundated with vast quantities of information but lack the most basic shared understanding of how we should live together. Not only do we lack a shared vision but we are profoundly confused about the way we should search. Science provides only neutral tools. Religion, when based on strict obedience to the Holy Scriptures, remains blind and closed to the search. If we don’t know how to look, how will we recognize the truth of a vision of a better way?
Here is our central failing: We have created a political culture that has eliminated in principle the need for the individual to consider and take responsibility for the good of the whole. We have abandoned the truth quest in public life. Our system is set up so that economic and political decisions are made according to the conviction that if individuals, organizations, and nations follow self-interest, the “invisible hand of the market” will automatically convert selfishness into the best possible outcome for the largest number. This is reinforced by a prevailing intellectual culture of skepticism and scientific materialism, which assumes that “good” and “evil,” and “right” and “wrong” are entirely subjective matters for individual judgment. This sort of relativism has led to a global economic system that rewards a few individuals with grotesque quantities of wealth, rivaling the GDP of small nations, while a billion people go hungry. Never before has so much power over so many been concentrated in the hands of so few in the service of unashamed self-interest. All the while the collective frantic energy of globalized humanity continues to pollute and plunder the planet.
Our situation embodies a stark paradox. We stand on the edge of great danger and great opportunity, both closer to and yet farther than ever from fulfilling some of the most crucial conditions for an enlightened and liberated humanity. No period in history has had the benefit of the staggering vistas of modern cosmology — of how life evolved out of a planet that 4.5 billion years ago was a ball of molten rock. No previous generation has had such reliable detailed knowledge of the diversity of past human societies. This ongoing, exponentially expanding understanding of the human condition is now directly available to masses of ordinary human beings through the miracles of industrialization and electronic communication. The radical democratization of wisdom is a practical possibility for perhaps the first time since hunter-gatherers sat around the campfire every night sharing stories.
Yet emotionally we live in a smaller cosmological space than any previous society. Our daily routine keeps us urbanized and indoors as we go from home to car to office, from health club to shopping mall and back home. Asphalt and concrete bury wilderness, and our city lights blind us to the stars and galaxies. The “liberation technologies” of electronic communication can enlighten and mobilize masses of people, but they are shamelessly captured by commercial culture. The mass media of television, film, and radio are largely controlled by a few corporations who are as disinterested in the truth quest as they are interested is maximizing their profits through entertainment and advertising.
So we endlessly pursue self-interest and wind up feeling alone, meaningless cogs in the machinery of mass society, while congratulating ourselves on being the freest people in history. Globally, contradictions sharpen as we see a rise in murderous fundamentalism and the slow destruction of every traditional culture by consumerism. We are exhausting the resources of our planet and exhausting ourselves in the process. The philosopher Richard Tarnas summed up the paradox well: “The unprecedented outward expansiveness of modernity, its heroic confidence, contrasts starkly with an unprecedented inner impoverishment, uncertainty, alienation and confusion.”4
To find a way forward we need to know where we are and how we got here; we need to ask in the words of the political philosopher Eric Voegelin how the “spectaculum of modernity” became a “global madhouse bursting with stupendous vitality.”5
“Big History” and the Fourth Revolution
Answering the big questions today requires the perspective of “big history” — the vastly expanded story of human emergence from an evolving earth. From this vantage point, we see that civilization’s 5,500-year written history is little more than a millionth of the history of the earth, and that the life of the earth is but a small fraction of the life of the universe.6
Twenty years ago, physicist and philosopher Peter Russell graphically demonstrated the power of big history’s capacity to illuminate our crisis. In his book White Hole in Time, Russell used what has since become an unintentionally ominous image to wake us up to the significance of our present moment in human evolution.7 He took for his scale what was then the iconic achievement of civilization — the world’s tallest building — the quarter-mile-high, 108-story World Trade Center. Against this, he imaginatively projected the 4.5 billion years of earth’s history. Street level, then, represents the formation of our planet, and the first living cells don’t appear until one-quarter the way up, on the 25th floor (about 3.5 billion years ago); plant life starts halfway up, around the 50th floor. Dinosaurs appear on the 104th floor, and mammals and the great apes arrive on the topmost, 108th floor, of the building. Homo erectus becomes fully upright only a few inches from the ceiling of the top floor. Already, 99.99 percent of the story of evolution has been told, and civilization has not yet begun. One-quarter inch from the ceiling, Homo sapiens replaces Neanderthals, and the first Paleolithic rock paintings appear. Modernity begins at less than the thickness of the coat of paint on the ceiling of the top floor of the quarter-mile-high structure.
Russell’s point is as simple as it is obvious and ignored: this exponential rate of evolutionary change in “informational complexity” is approaching a singularity — a leap into a radically different order of being.8 Wherever this takeoff point is, and whatever lies on the other side, we are getting there fast. Something dramatically different is about to happen. The apocalyptic possibilities of our moment are reinforced by the fact that we can no longer use Russell’s metaphor without seeing the twin towers of the World Trade Center collapsing into rubble.
The convergence of these two perspectives — a vastly expanded historical narrative on the one hand, and global destruction on the other — puts extraordinary pressure on our moment. It impels us to consider the possibility that we are poised on the edge of a planetary transformation: of either global catastrophe or some “leap in being” that averts disaster and ushers in something radically novel.
Looking back over the past two hundred thousand years of human existence, we can identify three increasingly sudden leaps in human self-understanding — three revolutionary discontinuities in our way of being — that are critical in understanding and responding to the uniqueness of our moment. The first was the original primal revolution — the relatively sudden appearance of self-reflective human consciousness in a lineage of upright primates foraging in an African wilderness, which occurred sometime between two hundred thousand and one hundred thousand years ago. The second was the agricultural revolution beginning around ten thousand years ago. The third was the industrial revolution, which had its roots in the sixteenth century and in the gradual convergence of three revolutions — scientific, commercial, and religious. (See chart on page xx.)
The initial “primal revolution” was associated with fire making and the appearance of language and symbolic culture. With this leap into the realm of imagination and self-awareness came an expanded arena of real freedom, creativity, and choice; with choice comes the reality of good and bad choices. Humanity was confronted for the first time by the realm of morality and the question of “the best way to live.” In compact bands of nomadic hunter-gatherers, this question was continually addressed and answered in the everyday flow of face-to-face discussion and storytelling. All participated in the life of the self-sufficient, more or less egalitarian community, where the political economy was based on simple reciprocity, cooperation, caring, and sharing. All had some direct experience of the social and cosmological whole.
Around ten thousand years ago, agricultural civilization started walling out wilderness. Ground was held, ploughed, seeded, irrigated, harvested, and defended. The initial domestication of wild plants and cereals was most probably the achievement of the woman-as-gatherer and her plant wisdom. The first Neolithic civilizations in Old Europe were, as far as we know, correspondingly peaceful, egalitarian, nature-and goddess-worshipping societies.9 Over time, agricultural society made possible growth in population, which was accompanied by an increasing division of labor, specialization in knowledge, and more sharply defined hierarchies of wealth and power. Hunters became soldiers, shamans became priests, and captives became the slaves who built the fortifications and monumental architecture that defined cities. Warrior societies became more patriarchal, and the power and influence of women declined. Religious and political wisdom passed into the hands of scribes, bureaucrats, and professionals who taught what they had been taught, enforced obedience, and eclipsed the authority of the individual’s direct experience of the cosmological whole.
The most recent leap in human self-awareness has been accomplished through industrial capitalism, inspired and guided by the political philosophy of Liberalism, which advocated freeing the rational self-interested individual from the constraints of religion, tradition, and arbitrary government. Liberalism helped liberate the individual from a calcified and corrupt feudalism. It produced the astonishing understandings of modern science and its near-miraculous technology. But this revolution has also deformed crucial dimensions of what it means to be human — in particular, the organic connection to other humans and to the larger world of nature from which our humanity emerged. Over the past few centuries the astounding leap in our technological prowess has been supported by an increasingly complex division of labor, held together by hierarchies of wealth and organized violence.
In the past century, while we have applied our scientific intelligence to brilliantly illuminating aspects of the human condition, we have also applied it, with equal passion, to the bureaucratically administered extermination of millions. We have endured two world wars and witnessed how a highly developed industrial nation, Nazi Germany, focused advanced engineering in a production line of mass murder. The transports, gas chambers, and crematoria of one of the death camps, Auschwitz, operated for two years, killing and cremating up to twenty thousand people a day. Altogether somewhere between eleven and seventeen million perished in the Nazi extermination program. After declaring “never again!” we have already witnessed several smaller genocides in Cambodia, Rwanda, Bosnia, and now Darfur. Since World War II we have not had a single day without warfare. The toll of government-directed murder for the twentieth century exceeds 260 million human beings.10 We face a situation in which humanity has become almost godlike in its technological prowess but demonic in how it directs that power.
Peter Russell’s curve of accelerating change suggests that we are on the cusp of a “fourth revolution” in human self-consciousness. Thanks to science and critical scholarship, we have a depth of understanding of all three revolutions that no previous generation could have hoped for. We are in a position to recognize the enduring but partial truths of each and to integrate their wisdom in a higher, more-inclusive synthesis. Such an understanding would join together what has been fragmented; it would integrate the earth-based wisdom of primal societies, which sustained humanity for nine-tenths of the time that we have been human, with the achievements of the classical civilizations and the past four hundred years of science and industrial capitalism. It would bring us into a fuller and more creative partnership with the evolving earth community. Such a future primal synthesis ultimately requires rethinking almost everything we do and, in the process, living differently.
The Three Revolutionary Leaps
There are three parts to this enormous undertaking:
• Understanding how the crisis of civilization has emerged within the evolutionary story “telling us into being.”
• Grasping the critical role of the psyche of the individual and the significance of choice, constituting the realms of “good” and “evil” in this drama.
• Growing into a fuller humanity by pursuing our capacity for understanding and creativity and by fashioning a wisdom-based way of life — a new politics — guided by a larger, truer vision of the good of the evolving whole.
The Four-Part Nature of the Quest as a “Tao of Politics”
Today, there are clear signs of something dramatically novel emerging: a vision of an evolving, creative humanity developing out of an evolving and stupendously creative universe. Many all over the world seem to be responding intuitively to the truth of this vision and to the existential reality of our global crisis. They are doing what they can, with what they have, where they are — creatively and courageously struggling to live more conscious, more meaningful, and more satisfying lives in ways that enhance the living diversity of the biosphere. A number of great thinkers, scholars, and artists have already contributed to clarifying and developing this emerging cosmology. What is urgently needed is a corresponding political vision — a political philosophy — that will help us better relate the life of the individual to that of the community, and the life of the whole human community to that of the natural world.
Future Primal is my contribution to this enormous work. It presents a model of the truth quest as an archetypal dynamic of the human search for order. I discuss this model on several levels: as I have experienced it in my own life, as it apparently unfolded from the emergence of consciousness in the earliest human society, as it has been variously repressed and cultivated by different societies, and then as it is emerging in our own times.
The model itself identifies four fundamentally interconnected elements — each is both a process and a value, together constituting minimal conditions for the truth quest. As mentioned, the four elements are
1. The self-understanding of the searching, growing individual;
2. Honest and ongoing face-to-face discussion;
3. Participation in a democratic community of fellow seekers;
4. The collective effort to construct an open-ended big picture of our single shared reality.
Together, these constitute a four-part structure that can be represented graphically as a circle divided by a cross into four quadrants — a mandala. The mandala is also, appropriately enough, the oldest and most universal symbol of order, representing the relationship of the searching individual to the cosmos (see the diagram in chapter 4, page 118).
We see the model most clearly exemplified in one of the last remaining indigenous hunting-gathering societies, the San Bushmen* of the Kalahari Desert. The San have been shown to be one of our closest relatives to that original human population we are all descended from.** If the success of a society is to be judged by longevity and resilience, San hunter-gatherers were probably the most successful society on earth. Despite the assumptions of early modern philosophers, life as a hunter-gatherer in a state of nature was not a “war of all against all.” Nor was it a desperate struggle for survival. Under reasonable conditions, ancient and modern hunter-gatherers seem to have enjoyed more leisure than any other form of society. They directed their energies to cultivating a rich social and spiritual life, attuning their existence to “the story telling us.” In the pages that follow, I show how the San exemplify this four-part dynamic as both the core of the truth quest and the coordinates of a humanizing politics.
Surprisingly, we can also find the primal structure emerging as the central values of the classical Greek polis — the creative font of Western civilization, the source of our scientific rationality, humanism, and politics. It was as if in the relative freedom and affluence of a mountainous part of the eastern Mediterranean, the Greeks reached back to the primal wisdom of the hunter-gatherer band and integrated it into their own experience in a blaze of creative brilliance. Since the model seems to express an archetypal structure of the search for order that is rooted in the primal human condition — the autonomous creative individual, in face-to-face community, embedded in nature — we find it reappearing at those creative moments of transition in history where one order is collapsing, a new one is emerging, and the big questions resurface. This is the situation we find ourselves in today.
Throughout I show how the mandala structure of the quest can function as a conceptual map — an intellectual, moral, and political compass — helping orient our movement into the future by keeping us organically rooted in our deepest nature. It can help us diagnose our crisis and clarify connections among a growing number of widely separate, liberating political and cultural initiatives — ranging from the “Arab Spring” to the Israeli kibbutz, from corporate reform and economic decentralization to eco-villages, Green politics, and what appears to be a mass spiritual revival. In so doing it can hopefully inspire, guide, and accelerate the urgent transformation our situation demands.
We stand at a breathtaking moment in human existence, an evolutionary turning point, where the integrity of the biosphere depends as never before on human understanding and choice. As I write, destruction to the living fabric of the earth accelerates and human suffering intensifies. What we lack are not technologies and tactics as much as political will. And this can only come from a compelling shared vision of our situation and the possibilities inherent in the paradox of the human condition: that the earth that gave birth to the free-thinking human is the very same earth we are choosing to devastate.
Future Primal is not a conventional academic work in history, philosophy, psychology, or anthropology, but rather a work of creative synthesis. It draws from a wide range of disciplines, cultures, and historical periods to answer the big questions of personal and political life. Given the broad range of this project, it is inevitable that my treatment will be, in places, oversimplified and superficial. But what I hope to offer is an integrated vision of a better way of life grounded, as any such work must be, in my personal search. In drawing together images of the past, present, and possible future of such a politics, I show how at its center is a model of a way of searching, which is also the core of the good life we seek. This means the vision of Future Primal differs from past paradigms of politics in recognizing that the ongoing search itself — the primal truth quest — needs to be at the center of a new politics.
By telling something of how this vision grew out of my search and my story, I invite readers to reflect on how their own worldviews have been shaped by their lives. When we pursue such understandings, and share them openly in face-to-face communication, we start to re-create a living shared cosmology while embodying the politics of questing in our lives. We find, in fact, that our searching becomes the goal; the path becomes the destination in a Tao of politics. Such a practice, if generalized into a political culture, could help constitute that dramatic leap in collective self-consciousness our species so desperately needs.
Organization of the Book
This book is organized in three parts. Part I, “Where Are We?” takes the measure of our current moment and how we got here. In the spirit of the truth quest, this weaves together both my personal story and society’s story. In a sense, chapter 1, “The Truth Quest,” begins at the end, describing how I came to recognize the structure of the mandala of primal politics in my life, the life of the San Bushmen, and society at large. Chapter 2, “Abandonment of the Quest,” tells the history of our ruling paradigm of the good life — the political philosophy of classical Liberalism and how it has come to constitute an increasingly global political culture that eliminated the quest from public life. Chapter 3, “Recovery of the Quest, Part I,” tells the “small story” of my life and my struggle for meaning, out of which this vision of primal politics emerged. Chapter 4, “Recovery of the Quest, Part II,” is the philosophical heart of the book, presenting the future primal political model I propose and explaining the dynamic of the four-part mandala structure of the truth quest at its center.
Part II, “Where Do We Come From?” elaborates on the “big story” of humanity and the traditional life of the San Bushmen; it focuses on identifying our original, ancestral primal politics; how that is rooted in the evolution of our species; and how it is exemplified in the lifestyle of San hunter-gatherers. Chapter 5, “Out of Wilderness,” tells the story of how both consciousness and the coordinates of the quest evoloved out of an African wilderness. Chapter 6, “Lost Worlds,” re-creates what we know of traditional San Bushman hunter-gatherers when the fully nomadic hunting-gathering way of life was still viable; it also examines the intentions, achievements, and limits of the researchers and scholars who did the research. Chapter 7, “Primal Politics,” looks at more recent scholarship on San society and presents a fuller picture of how its traditional life exemplifies the four elements of primal politics. Chapter 8, “If You Don’t Dance, You Die,” describes the spiritual life of the San as expressed through their rock art, mythology, and healing dance, and it shows how shamanic practices are integral to their politics. I explore shamanic practice and its role in the truth quest further and more generally in chapter 9, “Boundary Crossing,” and chapter 10, “The Outer Reaches of Inner Wilderness.” Chapter 11, “The Primal Polis: Socrates as Shaman,” steps back in time to explore the political parallels in the ancient Greek polis and the role of shamanism in Socratic teaching and the birth of Western politics.
Part III, “Where Should We Be Going?” focuses on our present moment. Chapter 12, “Our Primal Future,” highlights instances where we can already see elements of primal politics emerging around the world. In particular, it examines the Israeli kibbutz and the politics of Nelson Mandela for lessons on how we might apply these principles in radically different contexts. The epilogue, “A Tao of Politics,” tackles the limitations of all political paradigms and shows how the future primal model differs from past paradigms in recognizing that the process of searching is at the heart of the good life we seek. Finally, the appendix, “Future Primal Toolkit,” suggests a range of strategies for bringing our primal future into our lives here and now.
* Thanks to Brian Thomas Swimme and Thomas Berry for their inspirational framing of “The Universe Story” and for this more fitting alternative term to “the Big Bang.”
* There is no single satisfactory name for the indigenous click-language-speaking hunter-gatherers of southern Africa. Each tribe names itself in a different but closely related language. Outsiders have called them variously “Bushmen,” “San,” “Khoisan,” and “Baswara,” but there is no Bushman term for all the tribes taken collectively. While scholars favor the composite “Khoisan,” surviving groups in Namibia and Botswana tend to use the term “Bushmen,” in the way that “black” has been appropriated with pride in the United States. In this book, I use “San” and “Bushmen” interchangeably.
** For the genetic, linguistic, geographic, and archaeological evidence for this, see chapters 5 and 6.
