Self-Alienation and “Post-Truth Society”

Mankind, which in Homer’s time was an object of contemplation for the Olympian gods, now is one for itself. Its self-alienation has reached such a degree that it can experience its own destruction as an aesthetic pleasure of the first order. This is the situation of politics which Fascism is rendering aesthetic. — Walter Benjamin, “The Work of Art in the Age of Mechanical Reproduction

If alienation and self-alienation are the danger of dangers in the present period — for “New Normal” as also being “post-truth society” is this same self-alienation become maximal — then I think it behooves us to try to understand and interpret this condition of self-alienation which is also implicated in “the culture of narcissism”, and which appears to be approaching its zenith (or nadir) with the post-modern “loss of self”, or deconstruction of the modern self and with what we might call “the revolution of nihilism”.

And the story of man’s self-alienation begins with the parable of the Prodigal Son.

In many ways, Jean Gebser’s The Ever-Present Origin, which tracks the history and evolution of consciousness through its various “mutations”, may be taken as an extended treatise on the parable of the Prodigal Son. The Prodigal Son of the parable is the representative of mankind or, more specifically, the human ego-consciousness. Gebser is as concerned about mankind’s self-alienation at our “end of history” as much as Walter Benjamin, and for much the same reason — nihilism.

Let’s revisit the parable before we interpret it in terms of Gebser’s cultural philosophy or Benjamin’s concerns about self-alienation, even though I believe most of you know it. It is also retold and recapitulated in the figure of a young Zarathustra in the very opening pages of Nietzsche’s Thus Spake Zarathustra.

A young man decides to leave his homeland, and the company of his father and brother, for a journey. The father bestows upon the son his blessings and his inheritance. And so the son journeys for years into “a faraway country” during the course of which he squanders his inheritance, his talents, and his blessings, and suffers many hardships, until he finally ends up as a destitute and impoverished swineherd, living as a swine amongst the swine. He has hit rock bottom. The Kali Yuga. And in the extremity of his condition, and in the despondency and despair of his spirit, he then comes to remembrance of himself and his homeland. He rises from the mire and begins the nostosthe homeward journey or return. And when he finally returns, he is greeted with joy by his father. That which was lost has been found.

The parable has many of the same themes as found in Homer’s Odyssey and the journeys of Ulysses, who is also the representative of man, and it reappears also in the opening verse of Yeats’ “The Second Coming”, for the “falcon” in its ever-widening gyre is the same Prodigal Son in the process of centrifugal distantiation from the vital core or centre represented by the Falconer. The “widening gyre” and the son’s journey into “a faraway land” are the same process of estrangement. And it is in this sense that the opening lines of “The Second Coming” are also a parable of self-alienation, or estrangement from the vital centre, with all the consequences of that, and which bear on the meaning of Benjamin’s remarks about self-alienation.

It is also in this sense that we are to understand Gebser’s remarks about “progression”, as is presently understood, as simultaneously “distantiation“. This distantiation, which is also the flight of the falcon in Yeats’ poem, is also estrangement and self-alienation from the core or vital centre. The vital centre is synonymous with origin or the source, which is ever-present, and is also called “truth” or “Ultimate Truth”, and which is also symbolised by the Falconer in Yeats’ poem. You may take it as a given that wherever Gebser speaks of “vital centre” or, equivalently, “ever-present origin”, these are synonymous with “truth”. So, in those terms, “post-truth society” also represents a condition and state of maximal self-alienation.

Now, the Prodigal Son appears again in Iain McGilchrist’s book The Master and His Emissary, which is a book I recommend everyone read for precisely that reason. The “usurper” in the psychic household — the “Emissary” — is the Prodigal Son, again, as self-alienated or dissociated being — the ego consciousness — which as forgotten that it derives its life and the roots of its existence from the “Master”, which is the vital core, and corresponds with the homeland of the Prodigal Son. Here, the “progression” of the Emissary, which is the process of individuation carried to an extremity into narcissism, is taken as a usurpation corresponding to its degree of distantiation from the vital centre or core nature (once called “soul”). At the extremity of this self-alienation from the vital centre is where we meet the “zombie” — the living dead or an automaton, a soulless being. The zombie theme today — which is so prevalent in contemporary culture and which reflects the post-modern “loss of self” — is the maximal state of self-alienation or estrangement, corresponding to the extremity of the Prodigal Son’s living as a swine amongst swine. This “distantiation” isn’t a spatial one, but a spiritual or psychic one.

In those terms self-alienation or estrangement corresponds to the “culture of narcissism”. But this is not entirely novel in the human experience because formerly this self-alienation was called “idolatry”, and which is also rampant today in terms of “brand identities” or “brand personalities” and so on. Yet, the present spiritual conditions of self-alienation do not differ much at all from those described by the Psalmist, who could just as well be speaking of “brands” today:

The idols of the nations are silver and gold, the work of men’s hands. They have mouths, but they speak not; eyes have they, but they see not. They have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them: so is every one that trusteth in them

The zombie, in other words. What the Psalmist is saying here is that narcissism and idolatry are the same issue. But underlying both is the same issue of self-estrangement and self-alienation. This is what Nietzsche objected to in our “flowing out into a god”. This “god” that Nietzsche rejected is Blake’s false god Urizen, Ancient of Days, who is only the image of man’s own self-alienation and self-estrangement — man’s “flowing out” in those terms, and in those terms also the measure of man’s alienation from his or her own vital centre or the core nature which alone is “truth” or “ground of being” or “fountainhead” or “oversoul” or “the Universal Humanity”, and so on. This core, the “You of you”, is also called by Nietzsche, and by Jung, “the Self”, and is called by Gebser “the Itself”. The same is called “Oversoul” by Emerson, “The Aristocrat” by Meister Eckhart, “the Master” by Iain McGilchrist, or just “Life Force Power of the Universe” by Jill Bolte-Taylor or “All-in-all” or “the One” and so on. What McGilchrist calls “the Master” or Gebser calls “the Itself” and what is named “God” are not separate. It is the apartness of the ego-consciousness, or the Emissary, that represents the alienated aspect of the whole. And the Nostos, or return journey from the condition of self-alienation, is the return of the ego-consciousness to its roots or source in “the Itself”. This is the real meaning of “submission” in Islam, which has much the same meaning as the Nostos.

The Nostos is homeward journey from self-alienation as the state of maximal distantiation. This homeward journey is called, variously, the ‘royal road’ or “the Middle Way”, “the Narrow Way”, “Eye of the Needle” or “the Way of the Cross”, “the Path with Heart”, “The Good Red Road”, or, in fact, “Sharia”. They all mean the same. The Sharia, which is today taken to mean “law”, means, in fact, a path that leads through the desert to water. All are equivalently the Nostos of the Prodigal Son — the return or homeward journey through desert or across seas from the condition of self-alienation.

Now, this condition of self-alienation, which is today maximal, is recognised by Nietzsche as human self-loathing — the self-loathing of the automaton, of the zombie, of the “meat puppet” or “naked ape”, and so on. And this situation is dire today for the reasons, given by Gebser and Benjamin, that man’s technological feasibility has grown disproportionate to his sense of responsibility. Technology meets human self-alienation and self-loathing like matter and anti-matter. We have spoken of this problem in relation to robotics and developments in artificial intelligence, for example, let alone climate change, nuclear weaponry, nanoweapons, etc, etc.

So, this problem of human self-alienation has now become critical, intense and acute, for it also manifests psychologically in terms of Angst, or anxiety, superstition, and even into paranoia.  In fact, the very word “paranoia” speaks to the problem of self-alienation, because it means literally “beside oneself” or para nous — the mind beside or outside as in “not in one’s right mind” — the eccentric and the centrifugal. And this paranoia is epidemic today, as you may have noticed, and getting worse, along with anxiety, because it is the intensification of the condition and state of self-alienation.

I’ll have more to post about this.




22 responses to “Self-Alienation and “Post-Truth Society””

  1. abdulmonem says :

    The road of words has no terminal,. and the humans are programmed to seek a revering point to settle in its orchards,the all of all. Self-contentment to overcome the malady of self-alienation, and there is no contentment away from the divine abode. The spiritual journey which has been turned by our follow captains of our earthship into a material journey of oppression and exploitation. It is a nice journey in abundance and entertainment, in deception and lies, the forest of misleading words. Over a period of more than ten years, I must admit that I have learned a lot in your school( thank you Scott), to know my way to Him better and even to understand my culture better and to know more about your culture which I am living under its unstable tents, in actuality all the tents of the world are shaking, I think we need to be more careful because the coming is not hopeful, specially when one reads the barometer of the rising heat in the middle east, a heat without light. It seems the repetitive stories of our troubled humans are designed not to stop,until the humans learn the lesson that they are not living on this earth in vain with no purpose and no account, that is to know that there are divine rules and that these rules must be respected and practiced, particularly by the leaders who suppose to be the first in respecting the rules of truth ,honesty and justice, and not only within own country but in the world. The truth which is clear to everyone despite the denial of some, the truth which is imperative on everyone to bear witness for and not stop silent against the wrongs, even if if committed by the closest relatives or the governments under which one lives. It is strange how the repetitive process which suppose to be a teaching tool, did not succeed with our arrogant and ungrateful humans who run in the earth to kill others and to rob them even in the light of the day and despite of all talks of freedom and the protection of the human rights.

    • mikemackd says :

      abdulmonem, here is an extract from the link from the Swedish gentleman that I posted below:

      “There is no practice in these (simpler) cultures, neither headhunting nor cannibalism nor voodoo murder, that is comparable in superstitious savagery and mental corruption with the current plans of highly trained scientists, technologists, and military men to inflict collective death on the scale that modern technological agents have made possible. (—) …this reveals the true nature of this culture and its chosen destiny.”

      The true nature of this culture and its chosen destiny. As in what just happened in Kunduz.

      It needs to choose otherwise. Now,

  2. mikemackd says :

    to me, a very insightful post, Scott; thank you.

    It’s interesting that you write that that “man’s technological feasibility has grown disproportionate to his sense of responsibility”. Several weeks ago I had noted that “Mumford’s essential point is that we are not evolved to handle the surge of power the machine can deliver to us, so the more primitive levels of our minds dominate our behaviour for the feeling of empowerment machines can provide”.

    I had written that atop an extract I had made from a website at While the website is in Swedish, if you page down you will see that there is a series of extracts from The Pentagon of Power that the author has woven into a coherent narrative. It has much to say consistent with your post above.

  3. Scott Preston says :

    Ben Fountain, writing in today’s Guardian on “The Big Con”. It’s an engaging essay, although seems to express some nostalgia for Keynesian economics — no more sustainable than neo-liberal economics, I’m afraid. In any case, a pretty good political and economic history of contemporary America, much of it relevant to contemporary Canadian history, too

    One difference between the American and Canadian experience is that the Farmer-Labour Movement did succeed in Canada, in Saskatchewan, in forming government — the Cooperative Commonwealth Federation (CCF) in 1944 and shaped the fortunes of Saskatchewan for 20 years. Their unofficial motto was “Socialism and Electricity” — Agrarian Socialism, it was called. It was perhaps, too successful, inasmuch as these two principal constitutencies — Labour and Farmer — barely exist anymore. And since the 70s, at least, with the Keynesian malaise, Canadian socialists like the left elsewhere have been quite rudderless.

    So, you have the Keynesian malaise and now the neo-liberal malaise (or collectivism and individualism, public and private) and no one seems to quite know where we go from here, which is also part of “predicament” as long as we persist in thinking in such dualist terms. Right there is your “ears of the wolf” dilemma — can’t go back, can’t go forward because both end in stalemate.

  4. donsalmon says :

    Interesting blog post about the election from a very thoughtful fellow:

    • donsalmon says :

      Something pretty awful happened to Chris Hedges when he covered the war in Bosnia. Was the Dark Age blog ever as dark as his writings? He used to say some intelligent things but now he seems to recycle the same dirge week after week. It’s a shame, as his “War is a Force Which Has No Meaning” was an inspired book.

      • Scott Preston says :

        Actually, the title is War is a Force That Gives Us Meaning. That was my first introduction to Hedges, and his experiences as a foreign war correspondent, and his own trauma about that, certainly do shape his views. Most especially, Bosnia stands out for him as the basest and most vile form of war and mass violence — war as ethnic cleansing.

      • Scott Preston says :

        By the way, we might reflect on the title of Hedges book War is the Force that Gives Us Meaning in relation to Nietzsche’s description of nihilism as self-alienation, too: “man would rather will nothing, than have nothing to will”. There is a lot packed into that statement.

        • Steve Lavendusky says :

          No one is to blame. It is neither their fault nor ours. It is the misfortune of being born when a whole world is dying. Alexander Herzen

          • InfiniteWarrior says :

            American readers may be interested to know the revolution is being televised.

          • Steve Lavendusky says :

            . . and in the lowest deep a lower deep,
            Still threatening to devour me, opens wide,
            To which the hell I suffer seems a heaven.”
            John Milton, Paradise Lost

            • donsalmon says :

              “the hushed heart hears the unuttered word.” Sri Aurobindo

            • InfiniteWarrior says :

              I felt a Funeral, in my Brain,
              And Mourners to and fro
              Kept treading – treading – till it seemed
              That Sense was breaking through –

              And when they all were seated,
              A Service, like a Drum –
              Kept beating – beating – till I thought
              My mind was going numb –

              And then I heard them lift a Box
              And creak across my Soul
              With those same Boots of Lead, again,
              Then Space – began to toll,

              As all the Heavens were a Bell,
              And Being, but an Ear,
              And I, and Silence, some strange Race,
              Wrecked, solitary, here –

              And then a Plank in Reason, broke,
              And I dropped down, and down –
              And hit a World, at every plunge,
              And Finished knowing – then –

              ~ Emily Dickinson

      • InfiniteWarrior says :

        Hedges hasn’t quite sounded the last note of that dirge. He’s advocating a trip into “the political wilderness” alongside Jill Stein and the majority of Americans who are “repulsed” or “disgusted” by this election, more than 43% of whom have been politically unaffiliated, if not all their lives, then technically since one could actually register as such — that only recently, of course.

  5. abdulmonem says :

    Thank you Mikemackd for the link. yes it resonates with Scott post with some shrewd diagnosis of the real ailments behind the scene, such as the more and more of the less that ends into the less and the less and the adage that emblazoned the Chicago fair of 1933 that reads, science explores, technology executes and human conforms and the Moby dick character who said my methods and means are sane but my purpose is insane which reflects truthfully the philosophy of conquering nature, the philosophy that describes the arrogance and separation that runs loose in the direction of its destruction and the story of the stupid attack on the hospital in Kundaz, Afghanistan is indicative of the inhumane nature of such civilization that does not hesitate to kill blindly with no regard to any rules. It is sad to see people talking about the amenities of mundane life and remembrance of things past and forget the security of their spiritual psychological life. The base of the human journey on this earth.

  6. abdulmonem says :

    This is an embroidered comment made of the threats of the different comments I read on the site.The still heart is the receptacle of the divine. The path to god has no finishing line, within the human life span. The ladder to him is filled with obstacles and moments of despair,so he who does not persevere and be patient is a looser. Humans in their lives are in trial and everything is under His watchful control. To think that there is no purpose and to be ignorant of where you have come from or where you are going is indicative of lack in true self awareness. Yet despite the humans are warned to be attentive, one never knows what memes ignite him and induce a response and what pass by without effects, one also does not know whether he will be a positive force in life or otherwise, like the anglo-zionist alliance that under the mission of the white man burden( an echo of the chosen people ethos) have traversed the earth killing and stealing to built their societies on the impoverishment of others,or like Descartes who denied the divine source of knowledge with his, I think, therefore I am that is he omits the Being and substituted it by human knowing ,forgetting that there is no knowing without Being, Personal thought does not precede the world, my intelligence calls me to think of the primacy of a higher intelligence I am only a small reflection of it. In the beginning is god and knowledge is with god,the one, the unique, the supporter of everything, the one that preceded everything and will be after the perishing of everything. We are all swimmers in the sea of his effective intelligent energy out of which we illicit our life and our knowledge. We have always to remember that our movements on this earth are not divorced from the decrees of the divine whose will will precede all others wills. Lately I came to the conviction that the world is not made of mathematical equations, mute numbers without sound but is made of letters ,that is language with effective vibrational sounds through them forms are made, I find the support for that conviction in the first verse of chapter 11 of the quran which reads, Aleef Laam Ra through that linguistic vibrational formation, the cosmos is made in a general construction then in details by the expert, the wise. What Mohammad has to to do with such talk, if it is not for our time our time of energy. My purpose is not to convert you to islam because every religion is sufficient provided one is honest and sincere. My purpose is to invite the people of the west who possess the knowledge to think of such revelation in time we are in utter need of guidance to help us out of this mess that has been created by the likes of the above. Time of return from the choused journey of our misbehaved forefathers and our present brothers to stop the resentment and anxiety.

    • mikemackd says :

      Yes, Abdulmonem, it is that time. It never was, but always is.

      I have now spent hundreds of hours in my study og Mumford, and read hundreds of thousands of his words, both in books I have bought, and books and quotes available online. Often, when I have found a memorable phrase while reading a book, I have gone online to check if others have found it so and, if so, what they had to say about it.

      Almost inevitably, I have found reference to those quotes, and those references have opened me up to others. However, there is one essay of his, in a 1956 book I have called “The Human Prospect”, that there appears to me (via that admittedly limited methodology) to be not a single quote from online.

      That essay, on pp. 283-287 of The Human Prospect (Martin Secker and Warburg Ltd edition, London, 1956) is called “Individuation and Socialization”. As it is short, I have typed it out. I am pasting it into my next post, it’s first time on the web, as I believe an understanding of it may help facilitate the broader understanding that you have called for.

  7. mikemackd says :

    Individuation and Socialization

    By Lewis Mumford

    The modes of sociality and individuality are undergoing radical changes. In the past, each of these attitudes stood for a whole theory of society: they came before us as social and political philosophies, clustered around the dogmas of private property and individual liberty that had taken shape in the eighteenth century. They were looked upon as alternatives. Individualism was a theory that believed in the existence of atomic individuals as a primary fact. It held that these individuals had an inherent right to possess property and enjoy personal protection under the laws, and that no laws abrogating that species of personal freedom founded upon private property were valid. Socialism, in all its diverse manifestations, regarded the community as the primary fact, and it treated the welfare of the community as more important than the claims of any atomic individual to special protection or sustenance.

    In actual practice, both these doctrines, during the last century, presented a sinister aspect. Masquerading under the noble slogan of the rights of man, pretending to continue its old war on despotic power, individualism established itself as the claim of small groups of privileged people to exploit the works of other men on the basis of a monopoly, partial or complete, of land, capital, credit, and the machinery of production. For the single despotism of the king, it substituted a multitude of petty, and not so petty, despots: industrialists, financiers, robber barons. “Socialism,” on the other hand, has meant in practice the unlimited capacity of the govern- 284 ment and the armed forces of the state to impose obedience and co-operation upon its subjects in time of war.: pushed to its extreme, it becomes the state-deification of fascism and the unity of war-dictatorship. “Individualism” rested on the doctrine of the “free market” in which price exercises the function of an almighty providence; “socialism” rested on the doctrine of the closed frontier, in which every human activity within, thought itself, is subjected to state monopoly. The inequalities of the first and the uniformities of the second were equally oppressive to a good society.


    In the senses in which individualism and socialism have gained currency, both are mythological distortions of the underlying facts of community life: the processes of individuation and socialization. In actuality, these terms are alternatives only in the sense that north and south are alternatives. They indicate directions of motion, without giving any descriptive reference to the goal to be reached. No human society is conceivable in which, to some degree, both tendencies did not play an active part.

    As concerns origins, the social theory is largely correct: society exists as a fact in nature, and without an underlying symbiosis no single individual could survive. The more primitive the state of existence, the greater the influence of brute compulsion and irrational but coercive taboo. The separation of the individual from the generic is a social fact that occurs only in those socialized animals that have some extra-organic means of inheritance; otherwise individuality is a matter of accident and latent tendency. Only through specific social heritage, beginning with the art of language, can individuation arise. The individual, left to himself, is not a source. Left to himself, indeed, he would starve, go mad.

    As concerns emergents, however, the theory of individuation is a fact. When the apparatus of socialization becomes more adequate, through language, through the written word, through the division of labor, through the development of 285 cities, special forms arise in the hitherto less differentiated mass. Each group, each community, each vocation, each habitat creates new patterns of individuality: by their interaction in the close medium of the city, they provide endless permutations and combinations in all its members. The common environment provides an underlying unity: the city itself may become the cohesive symbol of that unity: but within that common environment all the differentiations of a true culture arise with a wealth of example hitherto unexplored. Through intermixture of stocks and races in the city, the biological inheritance, in turn, combines with the equally complicated facts of social inheritance: these facts are individuated from moment to moment as personal experience. For practical purposes one often forgets the fact of individuation: but by intercourse with a de-individuated person, whose full human inheritance has been ideologically castrated, one realizes the difference between the deadened oneness of totalitarian doctrine and the vital and many-faceted product of a genuine community, in which social conflicts and cultural intermixtures play an active part.

    Both individuation and socialization must be respected in the design of cities and their separate structures. Unfortunately, working under the false mythology of individualism, our modern capitalist societies have in the past assigned values to “individual effort” in precisely those departments where standardized practices and socialized controls are necessary. The right of an individual property owner to obtain by purchase or inheritance a parcel of land, and to use it entirely at his own pleasure under minor legal regulation, has been treated as sacrosanct; and the gains that have followed the collective procedures of science, the collective discoveries of technics, have been permitted to go, like ground rents, to lucky or rapacious individuals, when they should in fact have been kept in trust for the community. In a similar way, laissez-faire principles encouraged the individual prospecting 286 for industrial sites, the individual parcelling of ground, the individual owning and building of houses, although all of these are in essence collective functions which are preparatory to true individuation. Indeed, individuation cannot enter in a cultural sense until a good part of our activities are reduced to a mechanized or socialized routine: only by multiplying the functions of the spinal cord, making them automatic, can the higher functions of the brain be realized. This is the essential truth underlying Aristotle’s otherwise barbarous remark that a good polity must rest on slavery.


    Under an equally mythological sort of socialization, whether taken in the interest of a ruling financial class or the power state, the reverse of this tendency has been practiced. The state attempts to impose uniformity and “socialization” in matters of education, intellectual culture, and political judgement where, with the common pattern of the civilization (which “enforces” itself), a wide span of individuations should be encouraged. Contrary to the prevailing doctrine, no special measures should be taken, other than the common process of discovering and systematizing truth, to extirpate obsolete religions, discarded scientific doctrines, idiosyncrasies and aberrant beliefs: since it is sometimes by unexpected combinations in our social inheritance, or unorthodox re-interpretations of past beliefs, that important mutations are made. The tendencies making for human uniformity are indeed so deep, so abiding, that it is only by providing for free play in individuation that we can avoid the sessile habits, the dangerous encystments, of past civilizations.

    Every community must attempt in its structure to reconcile stability and adaptation, standardization and flexibility, socialization and individuation. None of these qualities is a terminal point in objective.: they are directions of movement and change. Good planning is an attempt to keep the whole environment in a state of dynamic equilibrium, in which discipline does not mean an even more vacuous death.


    The great aristocracies of the past knew that the labor of a thousand serfs, the accumulations of vast congeries of buildings, with all the necessary land for their support, might not be too extravagant a price to pay for the culture of a truly enlightened and disciplined individual: in the long run, the millions would profit. But because of the social inequality and the bitter injustice of these arrangements, such aristocracies but rarely produced a Plato. Today, with our vast accession of energies, with our abundant collective resources, we have the opportunity of upholding these principles, not for the sake of an oligarchy, but for the welfare of every member of the community. The base must be generic, equalized, standardized, communal; the emergent must be specific, unstandardized, individual, aristocratic; differentiated groups, differentiated individuals, differentiated regional and civic communities.

    • mikemackd says :

      Sorry for the typos I made above, like “it’s” for “its” as “og” for “of”. I should also explain that the numbers – 284 etc. – appear where the page changes and atop the first paragraph after that page change.

  8. abdulmonem says :

    Thank Mike, Mumford on the the one and the many ,the individual and the community, made a good distinction between the original concerns and the emergent concerns and how the last overshadowed the first throwing humanity into separation and division neglecting the importance of the community to the individual and the importance of the individual to the community as the two faces of the one coin and the necessity of balance without separation. To me the right of god on the human and the duties of the humans via god, the rights and duties that have been imposed on the humans for the humans benefits. The divine rights and duties which have been neglected. The original rights which taught the human how to know rights and how to talk about rights, yet these ungrateful humans have not only denied them but they abused them and misused them and make themselves the originators of such rights and duties only to agitate the storms of harms on themselves and others. They talk of the rights of the humans in general but when it comes to application they apply it only to certain groups in both domains, the capitalistic and the socialist. We are only reaping what we have sown. The fruits of the bad seeds associated with the ill-intention interpretations as described by Mumford away from the source of the thoughts we utilize in our communicative journey in this misled world. The world which is in a process of recovery his consciousness to save what can be saved.

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