The Whitewashed Corridors: An Allegory

Architecture Building” by Anonymous/ CC0 1.0

Remember when I found you in that long, white hallway? There were no obvious lights anywhere, but somehow everything seemed brightly lit, without any shadows.

The majority of the crowd in the hall was drifting past us in small groups, linked arm-in-arm — probably families and friends, or communities, or economic associations, moving at a fairly steady clip. A few loners were running and bumping into people. Lots of “excuse me’s” and “hey, look out’s” could be heard.

I asked you to stand to the side, because that woman to the left just about ran you over, remember? Of course, I was joking.

I introduced myself as a janitor. Not really part of the crowd. But I’d been working in that complex for as long as I could remember.

Perhaps I’m a spirit, because nobody seemed to notice me. I pushed my invisible broom up and down the various corridors, without paying much attention to the hubbub or what this place was all about.

But after what seemed like several thousand years of sweeping floors, I got a little bored. And I got a little curious about the nature of this complex or whatever it is. You were the only ghost like me I’d ever met. You seemed familiar to me. I saw you on the margins of the page, not quite sure why you were here. I told you to join the club. I said, I think it’s time for me to lay down my broom and start exploring this place a little more. I asked you to join me.

So, we picked out somebody at random to see where he was going. Let’s not bother with describing him, other than to say, he walked alone (which was somewhat rare), early middle-aged, somewhat stooped and nervous, constantly checking his watch. Oh, and he was carrying a backpack that looked fairly heavy. That should suffice, we’re not building a character study. We only wanted to find out where everyone was heading.

Now and then we’d pass someone moving in the opposite direction, almost always mumbling feverishly to themselves. Everyone would try to get out of their way. They had bad hair, which seemed to make people nervous.

It was a non-descript hallway, as I said, except for signs that appeared at every turn, or T, or four corners. The first one we passed said, “just around the corner!” But usually, the signs were more specific.

For instance, sometimes the crowd would move slower. Especially if we came to a juncture. The first one I recall was a four corners – left, right or straight. Our man stopped to consider his options.

The sign to the left read, “This way to Profit”, and a portion of the crowd in business attire — using their briefcases as shields to push through the traffic jam — went scampering off in that direction, talking into their cell phones nonstop. 

But we couldn’t see anything different in that direction. It looked like the same white, featureless hall. And we saw another sign at the end of the corridor, but it wasn’t possible to make it out clearly.

To the right, the sign said, “This way to Life Everlasting!” And a portion of the crowd started heading in that direction, walking arm in arm with their children. And others walked alone with their heads bent in solemn procession. And yet that corridor also looked exactly the same as the others. And the man we were following went straight. We thought, maybe we should have picked somebody more interesting. But that wasn’t the point of the trip.

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Optimistic Despair: Why there Are No Real Problems in the World, and What to Do About It

“Teach us to care and not to care/Teach us to sit still”

“Ash Wednesday”, Eliot

There is no problem with the world. Only thought makes problems. Every single human problem is only the result of how we imagined things in a crazy way.

Life does have challenges, but every stubbornly knotted predicament, such as mass hunger, war, greed, selfishness itself (internecine competition), are responses to a problematic way of imagining things.

Dropping bombs is not a quality of the earth itself or of life itself, but only a quality of human imagination. War doesn’t exist until we imagine borders, identities, competitive economic systems, hierarchy and status. Mass starvation doesn’t exist until we imagine competition, ownership, and hierarchies that undermine sensible ways of distributing food, as well as monocultural, soil-depleting, destructive ways of growing food.

Even selfishness itself is only a radicalized response to the world, not a quality of the world or of humans by nature. As soon as we begin to imagine the world, and create stories to make sense of it, we have left behind a static vision of human nature and have entered the realm of an infinite plasticity. We can’t hide behind the excuse of nature. Nature is not causing our problems. The imagination is doing that.

Our needs are not problems either. I’ve heard people say that testosterone is a terrible chemical. But testosterone is not a problem. It’s the way this natural energy, this necessary desire, gets perverted into bizarre shapes by our vision of the world, our ways of thinking.

The need for shelter, love, food and sex doesn’t necessitate the problems of identity (pride, greed, lust, envy, gluttony, wrath, and sloth). The infamous seven deadly sins derive directly from a staked identity (from taking our self concepts too seriously). These seven varieties of selfishness are only secondary qualities of the way we’ve fetishized those simple necessities through an overpowerful or too literal sense of identity. A fetish arises only because something has gone haywire in the way we imagine ourselves and our relation to the world.

But the earth itself, life itself, has no problems, only challenges. These challenges are presented to us open-endedly. How we respond to the conditions of life is up to us.

This is why it’s a waste of time and energy to try solving human political, social and technical problems one at a time. Problems are only getting more complicated because we’re empowering illusions by trying to solve them. It’s the imagination that has to be resolved (clarified). We have to unearth our own compulsion of making a fetish out of simple necessities, step out of the momentum driving us to imagine ourselves in such isolated and alienating forms, as if we were each individually the center of the universe.

By spending so much energy working to solve specific problems we spread the virus of fetishistic thinking, which merely grows the canopy of problems and never digs towards that root, which is in our confused relationship to the imagination.

Turning attention to thought is far more practical and leads to far quicker changes than attending to every problematic symptom of thought. The practical approach to life is sleepwalking into a maze of ever-growing problems.

Looking more honestly at our confused relationship to the imagination is the only chance.

But chance for what? For personal salvation? Hardly.

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