Maybe you’ve heard about ongoing flap over actor Gary Oldman’s recent interview for Playboy, in which he slams political correctness and speaks in defense of Mel Gibson and Alec Baldwin regarding their famous public takedowns for expressing anti-semitic sentiments (in Gibson’s case) and using anti-gay slurs (in Baldwin’s case). Or rather, he speaks against what he perceives as the hypocrisy of those who have condemned them. This has resulted in a public relations crisis for Oldman that is still unfolding, and that has involved a demand for an apology from the Anti-Defamation League, Oldman’s issuance of the requested apology in a form that some described as groveling and over-the-top, and the ADL’s rejection of the apology as insufficient. Oldman has also gone on Jimmy Kimmel’s show to apologize yet again.
The entire Playboy interview is available for free reading (at least currently), and without commenting on the controversy I wanted to highlight an aspect of it that I find to be quite fascinating: Oldman’s utterly dire diagnosis of, and prognosis for, the state and soul of American culture. Aspects of this are scattered throughout the interview, and they enfold the part that got him in trouble. But here is perhaps the central portion, which occurs when the interviewer, having just listened to Oldman’s description of the darkly post-apocalyptic future that’s depicted by his new movie, Dawn of the Planet of the Apes, asks about his real-world thoughts on the future:
PLAYBOY: What’s your view of the future? Are you optimistic about where society is heading?
OLDMAN: [Pauses] You’re asking Gary?
OLDMAN: I think we’re up shit creek without a paddle or a compass.
PLAYBOY: How so?
OLDMAN: Culturally, politically, everywhere you look. I look at the world, I look at our leadership and I look at every aspect of our culture and wonder what will make it better. I have no idea. Any night of the week you only need to turn on one of these news channels and watch for half an hour. Read the newspaper. Go online. Our world has gone to hell. [Oldman refers briefly to the prevalence of things like frivolous lawsuits and “helicopter parents” who raise catastrophically narcissistic children.] These are just tiny examples, grains of sand in a vast desert of what’s fucked-up in our world right now.
He goes on to talk intermittently and in some detail about, among other topics, the ridiculous ineffectiveness of America’s political leadership and what he views as the cesspool of heavily hyped triviality and low quality that makes up current mass entertainment. Great lines include his observation that “Reality TV to me is the museum of social decay.”
Personally, I think the following analysis in a blog post at The Economist (titled, winningly, “What’s wrong with Gary Oldman?“) hits the nail on the head regarding the real significance of the whole matter:
What’s being lost in the outrage, however, is perhaps more significant. It is plain from the very outset of his interview that Mr Oldman’s ill-considered remarks are fuelled by a potent, all-encompassing frustration — a near-despair over America’s cultural and political institutions. He sees a world rotten with corruption, hypocrisy and vanity, one that celebrates its pathologies rather than face up to them. Political correctness, for Mr Oldman, is merely a symptom of the disease. So he drops an f-bomb on the Pope (“Oh, fuck the pope! [laughs and puts head in hands] So this interview has gone very badly”), he doubts that stable love and lasting marriage can survive modern life, and he cries out for “real leadership,” though “it’s nowhere in sight.”
Most important of all, Mr Oldman puts no faith in either of America’s prevailing ideological camps, whose comprehensive doctrines are the last refuge for many angry and fearful folk. “I’m probably a libertarian,” he guesses, “if I had to put myself in any category. But you don’t come out and talk about these things, for obvious reasons.”
There’s more to that caveat than a guilty conscience. What’s truly scandalous about Mr Oldman’s worldview is his unflinching claim that the American social order is built on an interconnected system of frauds. This idea is ultimately too big of a challenge for most people to process, much less accept. And Mr Oldman’s diatribe did not exactly suggest a way forward. But his views reflect the gut instinct of a growing number of independent voters, as well as the Rand Paul and Elizabeth Warren wings of the Republican and Democratic parties. Rather than a fox in the cultural henhouse, perhaps Mr Oldman can be seen as a canary in the coal mine.
Photo of Gary Oldman by Gage Skidmore from Peoria, AZ, United States of America (Gary Oldman) [CC-BY-SA-2.0 (http://creativecommons.org/licenses/by-sa/2.0)], via Wikimedia Commons
I have sometimes wondered about the reactions of my readers whenever I mention the writings of Eckhart Tolle with approval, as I have done several times. Tolle is a best-selling writer whose books occupy the same general “mind/body/spirit” publishing niche as those of Deepak Chopra, Wayne Dyer, etc. He’s a speaker who has now appeared at Google’s headquarters, the Wisdom 2.0 Conference, and other trendy signature places and events representing the front line of tech culture’s faux fusion with spirituality. He has famously been associated with Oprah Winfrey. (One of the most read posts here at The Teeming Brain, by the way, continues to be “Oprah, Eckhart Tolle, and the fundamentalist hijacking of Christianity.”) The organization that is set up to promote his work puts out a veritably relentless flood of merchandising associated with his books and teachings. All of the marketing markers point toward his being another fluffy new-gen spiritual guru of the kind whose apparent mission is to make money by encouraging the wealthy and the upper middle class to feel good about themselves by exploring their own specialness.
The thing is, he’s more than that. As I and a bunch of other people discovered well over a decade ago when Tolle’s The Power of Now became a grassroots publishing phenomenon at the turn of the millennium, he is a writer and teacher of frankly astonishing power who manages to communicate to a general audience, in exquisitely lucid prose and spoken words, the same nondual spiritual message that was formerly propounded to a much more rarefied audience by the likes of J. Krishnamurti, Ramana Maharshi, and others (and indeed, Tolle has named Krishnamurti and Maharshi as being among his primary influences). Say what you will in criticism of the various directions his “brand” has taken in recent years — and a number of such criticisms, some that I view as valid, have indeed been offered — the man himself appears to be the genuine article, as in someone who experienced a profound spiritual awakening/transformation (arising out of intense personal suffering, by the way) and then found that other people wanted to hear about it, and that he was gifted to convey it in words and personal presence. I sometimes wonder whether, in both sociological and religious or spiritual terms, his presence in modern digital mass media culture, including the various aspects of it that invite criticism, might not represent the arrival of a new guru/anti-guru model that’s valid for the present age.
And in a way, I said all of that to say this: hey, look, Eckhart is talking about apocalyptic collapse again. I’ve quoted his apocalyptic observations before. Now here’s a new one, appearing in a recent interview for The Huffington Post that was conducted by Arianna Huffington herself (who has headlined with him at the Wisdom 2.0 Conference). I never fail to find it fascinating when he says things like what’s quoted below, because although on one level he might be taken as just another spiritual guru who is barking about the supposed imminent end of the world and possible advent of a new spiritual age involving a forward leap in consciousness, on another he is truly saying something insightful when he links the age-old nondual realization about the fraught relationship between ego and world, self and other, inner and outer — and about the ground reality that encompasses and gives rise to both — to the quite real disruptions that are visibly attending our ongoing journey into formerly unknown realms and configurations of technological, ecological, economic, and sociological reality on a new planetary scale. Which is all to say that I find his words well worth attending to, not least because he offers not a rosy optimism but an honest recognition that we may well fail the challenge:
Collectively, we are at a point where the old — I call it the old, dysfunctional, egoic state of consciousness — has become extremely dangerous. We can go back 100 years ago, which is 1914, when World War I started, and that was the first time humans fully realized how insane warfare was because of all the advances in technology that had happened by that time. Millions upon millions of people died in World War I from chemical warfare, tanks, poison gas, machine guns and all the other clever inventions of the egoic mind. That was the first time we realized the magnitude of the dysfunction in the collective consciousness, as it became amplified by the advances in science and technology.
We have reached a point now where if there’s no shift in consciousness away from the dysfunctional, egoic state that generates all that insanity, then humans would most likely destroy themselves, or at least bring about a complete collapse of civilization. We have arrived at a point of great danger, collectively, but danger also means great opportunity for change. There’s a fundamental universal truth, and that is humans do not change until they reach a point of crisis. That applies not only to individuals, but it also applies to humanity as a whole. It’s only when we reach a state of crisis, the suffering that it produces creates the impetus behind the shift in consciousness. This is the point that we have reached now, and we’ve been moving towards this for the past 100 years. This is why so many people are now ready to undergo that shift.
So this is a very important moment in human history, where there is a possibility of almost a quantum leap in human consciousness. There’s also the possibility, of course, that humans are not going to make it, that the shift won’t happen, in which case there would be a regression in human evolution that could throw us back several thousand years. Hopefully, that’s not going to happen, but it could happen, and even that would not be ultimately tragic, because I believe that consciousness is destined to grow and flower on this planet. I’m fairly confident that it is happening already, but we must not underestimate the gravitational pull, so to speak, of the old, dysfunctional consciousness that is still here and operates, as you can see when you watch the daily news. Most things you see on the daily news are reflections of the old, dysfunctional consciousness, or, rather, unconsciousness. We have reached a very interesting point in human evolution. It’s quite amazing to be alive at this time.
Image by Kyle Hoobin (twitter.com/kylehoobin), via Gregcaletta at en.wikipedia [CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0)], from Wikimedia Commons
Well, that’s a relief. After years of fanning the flames of religious doomsday fears, television preacher John Hagee, long one of the most prominent banner carriers for fundamentalist Protestant bluster and bombast, has decided to enter the apocalypse sweepstakes for real by giving a specific timetable for — well, something non-specific. But he says it will be “a world-shaking event,” and he says it will happen between now and October 2015.
Hagee is not, of course, alone in this. The blood moon phenomenon has set off an apocalyptic debate among many Christians. And suddenly I’m gripped by memories of myself, at age 17, watching the apocalyptic religious horror flick The Seventh Sign and finding it so cool as a Jewish kid sits translating a famous end-times passage from the biblical Book of Joel — specifically, Joel 2:31, which states that “the sun will be turned to darkness and the moon to blood before the coming of the great and dreadful Day of the LORD” — when he looks out his window and sees the large full moon suddenly overtaken by a wave of crimson that turns it a deep bloody color. Demi Moore, what have you wrought?
But all joking aside, I think it’s important to recognize that the type of apocalyptic religious theorizing advanced by Hagee pointedly ignores certain aspects of the very sacred text that he and his ilk claim to take as absolute, infallible, and unchangeable holy writ. Consider, for example, the fact that the biblical/canonical Jesus’s right-hand man, the apostle Peter, states explicitly in Acts 2 that the Joel prophecy, including the part about the moon turning to blood, is already fulfilled in the descent of the Holy Spirit on the apostles at the Day of Pentecost. Obviously, such a claim represents a distinctly different understanding and interpretation of apocalyptic matters than the model of a literal timetable advanced by the Hagees of the world. Likewise for Jesus’s statement in Luke 17:20-21, where he directly tells the pharisees, who have asked when the kingdom will arrive, that it is not the type of thing that will come by looking for external signs, because God’s kingdom is already within or among them. Call me naive, but I doubt we’ll hear Pastor Hagee addressing the clash between his claims and this subtler view as he continues to spout and tout his literalistic apocalyptic views over the next 18 months.
“The Flood” by Johann Heinrich Schönfeld (1634/35)
Via Art and the Bible, Fair Use
I recently saw the Noah movie, and I’m pleased to report that I really liked it. The angle taken by writer-director Darren Aronofsky and his co-writer Ari Handel struck me as deeply engrossing and just right for our collective cultural moment. I was pretty well swept away by their deliberate re-visioning of the basic Bible story as an epic tale of antediluvian human civilization and planetary apocalypse, all revolving around the deep mystery of “the Creator” (the only term used throughout the film to refer to the deity) and His inscrutable nature and terrifying intentions for a world that has been thoroughly corrupted and perverted from its original purpose by humans.
One of the more fascinating changes was Aronofsky’s and Handel’s decision to incorporate an explicitly shamanic theme into the story, largely centered on the person of Methuselah. In the Bible, the Genesis genealogy does present Methuselah as Noah’s grandfather, but he is nowhere mentioned in the flood story itself. The film, by contrast, makes him an important supporting character, and it portrays him as a wise and mysterious old shaman-like figure who gives Noah a psychoactive brew to help him gain a clear vision of what the Creator has been calling him to do in a series of horrifying apocalyptic dreams. As described by Drew McWeeny of HitFix, upon drinking the brew
Noah is propelled into a vision of the Garden and the snake and Adam and Eve’s fall and Cain and Abel’s violence, and he sees the flood, and he sees the Ark, and he knows, with one complete revelation, what he is supposed to do. Methuselah isn’t remotely surprised. He knew that this particular brew would give Noah a direct pipeline to the voice of God, and Aronofsky uses a very real-world visual vocabulary to show a direct communion with the supernatural.
It’s a fascinating way to imagine what a prehistoric, pre-flood religion or spirituality in the general context of this particular tale and tradition might have looked like. It also strikes me as true in spirit to the history and probable prehistory of real-world religion. In the world of the Noah film, religion is experiential, not propositional or intellectual, and it involves a direct sense of communication with the invisible deity, along with an agonized struggle to interpret and understand the meanings of dreams and visions with the help of wise old mediator figures and psychoactive substances.
Methuselah is played by Anthony Hopkins, who does a marvelous job in the role. He also does a marvelous job in a recent interview with McWeeny for HitFix, where in addition to discussing the filmmakers’ decision to include Methuselah in the story he discusses the shamanic matters under question and the explicitly philosophical side of the screenplay as he compares its portrayal of Methuselah to the real-world philosophical figures of Socrates, Plato, and Diogenes. Then he ends with a brief comment on the way Aronofsky managed to create a film that presents “a landscape of . . . darkness and horror,” where the main character is “in tune with some inner signal” as “the ground of all being” speaks within him. It all adds up to a rare moment of true depth in a show-biz industry interview.
Sounds of Apocalypse, Part Two
“The Walls of Jericho Fall Down” by Gustave Doré
This is Part Two of contributor Dominik Irtenkauf’s four-part essay “Sounds of Apocalypse.” Before reading it you may want to read Part One, “Roar of Creation and Destruction,” in which Dominik lays the explanatory groundwork for the theme he is pursuing.
The word “apocalypse” derives from the Ancient Greek language and originally meant “the unveiling of secrets.” But since the canonical Christian document by St. John refers to this revealing as the overture to the end of the world as we know it, the idea of the apocalypse became colloquially linked to this very idea: the end of the world. Human beings are able to predict events to a certain degree, and even more, they can imagine worlds and states they haven’t experienced before. However, the mash-up network of fiction and truth, real experiences and second-hand representations (either in personal experience, films, or books), doesn’t really entail different levels of fear, because fear erodes any distinguishable borders. It’s the sheer will to survive which remains intact.
Augmenting this with a term from Georges Bataille, we see that we can almost reach the reality of imaginary events by means of “inner experience”:
I call experience a voyage to the end of the possible of man. Anyone may not embark on this voyage but if he does embark on it, this supposes the negation of the authorities, the existing values which limit the possible. By the virtue of the fact that it is negation of other values, other authorities, experience, having a positive existence, becomes itself value and authority. (Bataille, p. 7)
So can we experience the apocalypse as living beings simply by imagination? The cultural products of the apocalypse meme tell us that it is very possible. Read the rest of this entry