‘Signs of a Rebel Buddha’ is a video essay that I developed and produced this year that deals with non-conventional Buddhist teachers and their significance on the development of American (or Western) Buddhism.

The goal was to make the essay relatively accessible — that is, to keep it fun and not to let it get bogged down in what can become the rather arcane language of Buddhism, being that it can be a rather intellectual pursuit. I say ‘pursuit’ because, at least according to some, Buddhism isn’t really a religion but an approach to life and a method of analyzing and experiencing reality with the goal of Spiritual  Enlightenment. I also wanted, by its structure and visual content, to have the film be meditative and transformative by weaving footage of the subject of the video (see below) with the thoughts of various Buddhist traditions and ideas.

The subject of the essay is Dr. Frederick P. Lenz, a teacher I personally studied with for roughly fifteen years, beginning in 1981. Dr. Lenz died in 1998.

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Dr. Lenz — AKA Rama (his spiritual name) — reflected a vast array of interests and talents, not the least of which was developing software businesses, a pursuit he focused on predominantly during the years leading up to his death. As a result of his business activities, he made both himself and quite a few others very wealthy.  I can say for myself personally, that as a result of Dr. Lenz’s mentorship I was pretty much set up for life in terms of career and my ability to do pretty much whatever I wanted, including travel, invest in and support a variety of interests, and live quite comfortably.

But was being a successful entrepreneur really what Rama was primarily about? I would argue not.

During the first few years I studied with Rama (primarily in California, and before he suggested a lot of us move to the U.S. East Coast) he introduced myself and many others to what can be termed no less than a wonderland of consciousness. During this period, through both the dreams I had while studying with Rama and the meditations we had as a group, he would help literally catapult me (and many others) into ecstatic states of awareness that are hard to describe to those who have not experienced such things.

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It is the deep respect that many of his students (including myself) developed for Dr. Lenz during his early days in California that compelled them to stay with him on his adventures in business when he migrated to the East Coast. Is was this earlier time (in my mind at least) in California that most of his early students remember most fondly and is detailed quite beautifully in Rama’s biography by Liz Lewison titled ‘American Buddhist Rebel.’

But I decided not to focus on this aspect of Rama for ‘Signs of a Rebel Buddha.’ Rather, I drew from my experiences with more traditional Tibetan Buddhist teachers that I studied with after Rama died in an attempt to create a framework for understanding how Rama did or did not compare to the traditionalists.

The result of contemplating this forced me to conclude that Rama actually reflected a rather ancient tradition of the Mahasiddhas and Tantra (not to be confused with explicitly sexual Tantra at times popularized today) as described by authors such as Keith Dowman (who is mentioned in the film) and Dr. Paul Ortega.

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As described by Dr. Ortega in his video series on Tantra,  Rama most certainly reflected the ‘path of the householder’ or ‘person of the world’ who engages with the world in their spiritual pursuits rather than retreats from it as a renunciate — with an example source text of this renunciate tradition being the Yoga Sutras of Pantanjali.

Ortega will be quick to point out that he is not claiming that renunciates are ‘wrong’ and the householder or worldly spiritual path is ‘right’ — rather, he is making the case that modern teachers (such as Rama) are re-introducing these traditions to the West as an appropriate vehicle for spiritual growth for many modern people.

The reason is simple. The spiritual traditions as described by Dr. Ortega seek to use and build upon the flowering of individual human potential as key and integral to the path. In other words, to discover your talents and bring them to the world becomes part and parcel of your spiritual journey. The renunciate’s path, on the other hand, subsumes the individual into the quest and seeks to suppress the individual ego in an effort to tame it and wield it to a higher purpose. While for both paths the end goal is often the same, the approaches are radically different.

Rama’s methods also neatly fit in with the American ideals of individualism as seen in the philosophies of Emerson and Thoreau — two transcendentalist and individualistic American thinkers who Rama very much admired.

People such as Paul Ortega and others of who promote a uniquely American version of  Buddhism (also reflected through teachers such as Jack Kornfield, Tara Brach, and others) mark a fundamental shift from the renunciate’s path. They reflect a more ‘worldly’ approach that in fact seeks to secularize much of Buddhist practice and, in the case of Kornfield and Brach, subsume it in what has become known as the mindfulness movement. As it is with His Holiness the Dalai Lama, service to others is often key to the mindfulness path, at least for its leaders.

As far as the video essay ‘Signs of a Rebel Buddha’ — I lay out seven ‘signs’ or qualities that I used to convey the essence of what I term a ‘Rebel Buddha.’

All of these qualities I believe are reflected in the Mahasiddha or Tantric traditions. While I don’t claim to be a scholar, I’m pretty sure many scholars would back me up on this assertion.

So far we’ve submitted the film to several film festivals and it has been accepted (thus far)  primarily at festivals in the East (India, Bhutan, and Russia), where we’ve garnered some recognition and  awards. We have also submitted to several ‘spiritual’ and ‘inspirational’ film festivals in the West. Stay tuned for more!

A road leading to Monument Valley with red truck going at camera, Usa

You can watch the ‘Signs of a Rebel Buddha’ video here.

You can find more information about Rama here.

The video was produced in collaboration with The Frederick P. Lenz Foundation for American Buddhism.

Don Thompson is a producer, filmmaker, and playwright. You can find his bio here. Don has studied with numerous spiritual teachers, including Dr. Frederick Lenz, HE Namkha Drimed Rinpoche, HH Chetsang Rinpoche, HH the 14th Dalai Lama, and Dr. Baskaran Pillai.

Images courtesy of Adobe Stock.

Don Thompson talks about his video essay ‘Signs of a Rebel Buddha’ that is an Official Selection at the Kolkata Shorts International Film Festival (India) 2020.

Conversation #2 between Emmy award-winning journalist Ursula Pfeiffer and Don Thompson of nextPix — some great discussion and dialog, seeking a path forward for society.

https://youtu.be/XaoIcyEof5I

UrsulaDon

“They were like butterflies, it was like they never slept,” said Mr. Vounta, recalling the bombs that the U.S. dropped on Laos from 1964 to 1973. Mr. Vounta is one of the voices featured in This Little Land of Mines, a film by Erin McGoffa 2017 Student Fellow from American University. The film premiered at the Landmark Bethesda Row Theater on ThursdayJuly 18, 2019, to an audience of nearly 200 that filled the theater.

Read more here.

erin-world-premiereErin McGoff at the Q@A for ‘This Little Land of Mines’ World Premiere on July 18th, 2019.

I just finished the audio book by Walter Isaacson about the life of Leonardo da Vinci. I would highly recommend it to all as it conveys a sense of not only the man, but also what a life devoted to creativity can be.

And what is that? Interestingly, it is the liberal spirit of experimentation and willingness to fail, or half complete works, that was the hallmark of Leonardo. For example, he only completed four portraits of women – one of which is considered by many to be the best Renaissance painting and emblematic of the time – the Mona Lisa. Many of his projects, and paintings, were left unfinished.

Another interesting and inspiring aspect of Leonardo was his willingness to invent technique and his success at doing so. Among those techniques was Sfumato – the sfumato-001technique of intentionally blurring lines and color to create an overall sense of realism. How? Because in life there are no ‘lines’, there is only the interplay between light and dark. The two often blend harmoniously.

Leonardo never wrote an overarching treatise – there is no opus book or books that depict his philosophy or conveys his style. Rather, he kept thousands of pages of notes, all that were apparently designed to inform himself and remind himself of certain aspects of whatever craft or art he was trying to master, including the craft of designing buildings and machines of all sorts, some of them machines of war.

He was, then, a blend of artist and scientist, and investigator into the known and unknown, who chronicled what he observed for sometimes mundane, sometimes profound reasons.

A bit more about sfumato. For me, sfumato not only revealed a style, but a perspective on life. In sum, life is not absolute light and dark, good and evil. It is, rather, the sfumato-002constant shades between. So sfumato as a technique is inherently humanizing. It emphasizes that nothing is perfect: there are no straight lines, there is no definitive light and dark, and there certainly is no perfected human form. By inference, there is no perfect human being.

What the technique of sfumato allows to happen is for the innate human inner light to shine through: a light that points to another kind of perfection. That is, that the light is imperceptible in a sense, and yet, perceived on some level as the human spirit. Often, but not always, that spirit is compassionate. Other times it is cruel. At yet other times, mysterious. The genius of Leonardo was his ability to convey that spirit and light in all its forms.

This does not at all mean we should stop attempting to be better human beings or to shape our own moral code.  Rather, it prompts us to have a broader, hopefully wiser perspective.  In other words,  the passion for truth and beauty does lead, it seems to me, to an understanding that no one has an absolute claim on it.  It is, rather, a sfumato. It is a blurring. It is in this blurring that we can find our common humanity and can abide peacefully in the light that pervades all of experience. This ‘great light’ is not so much a ‘spiritual’ light only for the religious – for a artist like da Vinci perceived it without necessarily always being overtly religious. It is the light of sfumato.sfumato-003

You can find a link to the amazon page for Walter Isaacson’s biography of Leonardo here.

Don Thompson is a producer, filmmaker and playwright.

Seeing director Sean Baker’s The Florida Project reminded me quite unabashedly that there is more than one way to tackle the art and craft of filmmaking. In the United States, because filmmaking is so rooted to this day in story telling techniques that can be traced back to the so-called ‘Hollywood style’, The Florida Project will certainly make FP-002some people squirm in their seats because they are not delivered the well-defined story memes heaped up from Hollywood directors like so many pre-packaged and colorful Gummy Bears the viewer might be inclined to purchase prior to entering the theater.

As far as mainstream movies are concerned, Hollywood is generally more worried about box office than art.  In seeming rebellion, The Florida Project reminds me of an alternative universe of storytellers that countered the Hollywood style in the 50’s and 60’s, including but not limited to European directors such as Francois Truffaut, Michelangelo Antonioni, Vittoria De Sica, and others. And in that mix we must also include Asian directors such as Ozu.

These similarities take their shape in terms of both the way the film is shot and edited, as well as its content. The Florida Project was shot and edited in a distinctly non-American style, and its content focuses on the shadow world of poverty that many Americans would prefer to ignore.

In terms of how the film is shot, I was immediately struck by the emphasis on what can only be termed mise-en-scene – literally, the use of the frame and the compositional elements displayed to make a statement, usually using a static, wide shot. The constant wide shots of the film’s child characters marching past Floridian architectural oddities shows the indelible influence of environment and context on the children. It forces us into the moment, rather than moving us kinetically into the next scene via relentless editing.

Mise-en-scene, as such, is a political statement. It tells the viewer that the director wants you to linger on the scene and reflect on it, rather than move on to the next item in the shot list and not think about what you’re seeing too much. A master at this technique was the Japanese director Yasujiro Ozu.

Ozu’s Cinematography (from the review of Early Spring)

Ozu’s mise-en-scene was famously different from most other filmmakers across the globe, although his style has directly influenced some filmmakers, such as Hou Hsiao-Hsien.  His camera is almost invariably set at a low angle, as if from a low sitting position and looking up at the characters.  The image compositions are static, and there is almost no camera movement.  Even when the camera tracks horizontally, it maintains a fixed composition on the principal characters of the shot.  Thus the camera seems to be rooted to the environment, and pays little attention to the eye-line axes of the characters.

It is precisely this effect of ‘rooted in the environment’ that Sean Baker explores with The Florida Project. The use of mise-en-scene, combined with the fact that the film is virtually without music, certainly displays one of the most rebellious directorial styles seen in the United States recently, certainly since Terrence Malick’s The Tree of Life – a film that also showed a lot of European influence, including most predominantly the emphasis on architecture (also found in The Florida Project) so prevalent in the films of Michelangelo Antonioni. You can read my review of The Tree of Life here.

That said, Mr. Baker is not quite as serious in intent as Malick, and does seem to want to make audiences happy, and does so with a technique often employed by Francois Truffaut (for example in The 400 Blows) and Vittorio De Sica (in Bicycle Thief) – that is, the prevalence of cute. And even beyond cute, The Florida Project displays a Christ-like innocence that evokes pity.

Cuteness, innocence and pity are the elixir that binds the viewer to the screen with The Florida Project where they might otherwise turn away. A similar tactic was used in the film Little Miss Sunshine, but that film had a much more conventional shooting style than The Florida Project, and was also more cynical in its conclusions about human nature. The primary purveyor of this innocence is The Florida Project is the central child character, Moonee, as played by Brooklynn Prince. Moonee, if taken as a symbol, is the lunar child, the mysterious nature that pervades The Florida Project and would certainly overwhelm the machinations of suburban bliss laid out by mankind should we ever die off of from a plague or other calamity. Moonee’s mother, played with effervescent verve by newcomer Bria Vinaite, is also fundamentally innocent – a passionate activist for her child’s wellbeing – as much a product of an unfair system as anything to do with her own failings.

It is no accident, therefore, that the children want to burn down the house in the cookie cutter suburb that has turned into a dilapidated wasteland. Moonee and her friends, in burning down the house, show that they are in alignment with nature, not with the supposed security of the corporate human as displayed by the ‘normal’ people who swamp into Disney World – a manufactured realm of make-believe that the children of the welfare hotels cannot afford and must therefore turn constantly to their own imaginations to replace. And yet, their ‘crime’ is imbued with innocence – no one is hurt, and perhaps if all the abandoned homes were burned down, nature could more effectively reclaim its rightful status.

The father figure of the film is the ever-present motel manager, played by Willem Dafoe. Dafoe’s character introduces us to the implications of human choice that Mr. Baker FB-003wishes us to contemplate. While the environment and context in The Florida Project may be quite cold, and the omniscient helicopter ‘observer’ of the entire human enterprise that drones endlessly in the background quite detached and empty, human choice is nonetheless a key factor in introducing compassion into the equation. The manager, then, is closer to God than is the environment and nature, which again is shown to be irrevocably detached. God – should he or she be presumed to exist – emerges from nature as a human construct.  The film compels us to conclude that human beings can create good where it otherwise might not exist.

At the end of the film, Moonee’s friend takes her on an excursion back to American normalcy, which to the poor children of the welfare hotel is the fantasy of Disney World and Cinderella’s Castle – the proverbial destination for all young American girls. The fact that the girls never really reach the Castle is, it seems to me, intended – for it is the idea of the Castle, not so much the Castle itself,  that eggs the girls on to their destination. It is the promise of the thing – not the thing itself – that motivates human beings. Seen in a larger context, it is the promise of hope and freedom that elevates people — that no matter how illogical and silly it may seem to cynics, hope is nonetheless a powerful motivator for the supposedly naïve people of the world who still need to believe in something.

For without hope, human beings cannot be said to be fully human. The Florida Project shows us how this truth still resides with us as much as it did a half century ago, or indeed a millennium ago, or even perhaps when human beings first looked out from FB-001over a hilltop, and saw the Promised Land beyond.

Don Thompson is a producer, filmmaker and playwright.

What’s interesting in writing about films that attempt to move the medium forward is that such films tend to impact the mind of the critic a little bit more than others. They begin a thought process where one idea inevitably leads to another in an interesting, intuitive but generally causal way. Such it is with The Shape of Water, written by Guillermo del Toro and Vanessa Taylor and directed by Mr. del Toro.

I admittedly lack an in-depth knowledge of del Toro’s previous work – most of which I haven’t seen – but this film provides a successful example of combining the feminine and masculine voice in storytelling, something that the collaborative nature of film allows to happen. The film also taps into some intriguing philosophical territory, even while conveying an essentially melodramatic love story involving a mute young SOW-005woman (played by Sally Hawkins) and a primordial and monstrous amphibious creature (played by Doug Jones) reminiscent of the 1954 horror film, Creature from the Black Lagoon. Another, more recent, corollary being the film version of The Beauty and the Beast.

Vanessa Taylor, who scripted the sci-fi film Divergent, honed her skills primarily as a television writer. The advantage of television writing is that it tends to force the writer to focus on character interaction and subtleties (when it’s good), and because of constraints of budget and time often tends to shy away from a dependence on special effects. It is the strength of the character’s interactions – coupled with a compelling story told in a unique way – that makes The Shape of Water so easy to watch.

The Shape of Water, sometimes billed as a fantasy/drama, also brings together a mélange of philosophical ideas in a very impressive way – ideas that may often be the brainchild of Mr. del Toro. While the film’s execution budget and scope are relatively modest in Hollywood terms ($19 million), the intellectual scope of the film extends quite further. Now, whether or not all of this philosophical ‘profundity’ is a result of my own personal meanderings over the past few years, or the intended result of the filmmakers, we’ll never know (unless I happen to meet them). Nevertheless, some readers might find the following reflections of value.

While many film professionals have, for a variety of reasons, recently flocked to television Read the rest of this entry »

We’ve launched a new crowdfunding campaign for the film MEDEA, SOUTH CAROLINA. This is an exciting drama/thriller film based on the classic Greek play MEDEA by Euripides.medea-ifp

As of this writing, we’re trending at the top on Indiegogo for film — that’s pretty exciting and a testament to our great network of supporters.

If you’d like to check out the campaign, please go to the Indiegogo page here. Any level of involvement is appreciated, and the perks are great!

Below is an example of director Daniel Wyland’s work — a teaser from his award-winning short film ‘lastwinter’. You can check out the synopsis for the MEDEA film on the Indiegogo page — the script has been highly rated and received kudos from development executives. A unique drama/thriller, the film is intended to both enlighten and entertain.

 

Please get involved with this campaign as you can by sharing and/or contributing. Everything is appreciated. You can get all the details, including updates, at the Indiegogo page here.

How the Story Evolved

A few years ago, Julie Herber, one of the artistic directors of the Maryland Ensemble Theatre (MET), suggested to me that I might adapt MEDEA for the stage for MET. I went back and forth with the MET on this, but kept seeing the project as a film, and actually drafted an initial screenplay. Later, I approached the MET with a different play — The God of this World — and we eventually staged a reading and subsequently produced that play in 2015.

The MEDEA script went through several more drafts, and I ran it up the flag pole with a few producers, but it never really got any traction. In addition, the reaction from consultants and development execs was warm, but not warm enough to move the project forward.

Enter director Daniel Wyland. I discussed the project with Dan after seeing his incredible short film ‘lastwinter’ (teaser above). After showing the existing draft to him, we decided to scale it back and make it doable on a lower budget and fewer locations. With Dan, the idea would be to film the project in Maryland, and pull from Maryland’s incredibly diverse talent pool within the film and theater community.

The result was fascinating. Once I downsized the script, the consultants/development executives that I typically work were quite enthusiastic about the re-write, and as a result the script received higher ratings and kudos, and they wanted to begin shopping it around to producers.

The bottom line is that the MEDEA project remains somewhat of a work in progress in terms of the level that it will be produced. Should we be able to attract a high level production company (likely from Los Angeles or New York), Dan and I could scale up the project quite nicely, and even look toward name actors for some of the roles.

On the other hand, we have an excellent platform for making a really great film at a lower budget within Maryland.

Time, effort, and luck will tell where we land. In the meantime, Dan Wyland and I are determined to get the film done. And we’re convinced it will be great.

Don Thompson — Producer/Writer — MEDEA, SOUTH CAROLINA
don@nextpix.com

 

 

When looking at the cultural and media landscape of the United States it strikes me that there is little or no discussion of the cultural Zeitgeists – more specifically, the viewpoints and mindsets that continually compete for our attention, usually in order to convince us that a particular viewpoint is superior to another, and that a particular worldview should prevail.

These Zeitgeists show up in our films, our media, our social discourse, on Facebook posts, in television shows, in the News, and in discussions over dinner. Often considered cultural ‘givens’, some of these mindsets can lead us to conflict, even while others try to lead us toward peace and reconciliation. Yet other Zeitgeists imply that we should give up to the futility of the human condition which is, after all, tragic – that fatalism is the only realistic approach to life.

So what do I mean by Zeitgeist? The definition of Zeitgeist is ‘spirit of the time’ – and some philosophers would argue that one cannot determine the Zeitgeist of a time except through a historical lens. A Zeitgeist is a mindset, a prevailing mood and way of seeing, an overarching frame through which we view the world.

I’ll argue that we can define cultural Zeitgeists as they exist today, and furthermore that we can actually find several Zeitgeists in contemporary culture that compete for our attention. In my mind, the top three are:

  • Humanistic
  • Mythic
  • Nihilistic

The Humanistic Zeitgeist sees human beings as of central concern – that human dignity, compassion, tolerance, reconciliation, common human values and social justice are of paramount importance. This Zeitgeist seeks to humanize the other side and to have empathy for their viewpoint.

The Mythic Zeitgeist views the world through the lens of the hero. Always requiring a villain and/or nemesis, the hero’s journey and path believes that wars are just and winnable, that evil is absolute, and that eye-for-an-eye justice should prevail. This mindset is the world of angels and devils, winners and losers, of spoils going to the righteous victorious. It is, in the end, hopeful and optimistic for a future when the final war is won and a golden age prevails.

A Nihilistic Zeitgeist tells us that the good guys do not always win, that evil may in fact prevail, and that the inevitability of death stalks all human beings. The reality of our mortality, and the uncertainty of anything beyond this life and world and our ability to survive in it alone, without trusting others to help, is what defines this worldview.

Since most of us are film fans, it might be useful to break down these Zeitgeists in terms of familiar movies. Please bear in mind that the categories are fluid, with many crossovers from one Zeitgeist to another, with some stories that pit one Zeitgeist against the other.  Below is a breakdown of each Zeitgeist by its sources (and example theater and films), themes and music corollaries:

Humanistic

Sources: Greek Theater, Shakespeare, Auteur films, Disney/Pixar, Literature, Romance

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Randi forgives Lee in ‘Manchester by the Sea’

Examples: Oedipus Rex, Hamlet, Romeo and Juliet, The Bicycle Thief, Dead Man Walking, 40 Days and 40 Nights, Manchester by the Sea, Toy Story, Out of Africa, The Hunchback of Notre Dame, Gandhi

Themes: human dignity, reconciliation, relative evil, compassion, social justice, humanizing the other, common values – trends toward more traditional drama, tragedy, comedy

Music Corollaries: Classical, melodic, poignant, sensitive, emotive, soft rock.

Mythic

Sources: Greek Epics, Sci-Fi and Fantasy, Marvel

Examples: The Odyssey, Star Wars, Lord of the Rings, Harry Potter, The Matrix, The Never Ending Story, Kill Bill, The Hunger Games, Iron Man

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Superman and Wonder Woman duke it out with an enemy

Themes: hero’s journey, family/tribal and national bonds, eye for an eye justice, requires a villain/nemesis, wars are winnable, hopeful – trends toward melodrama and fantasy

Music Corollaries: Wagner, impressionistic, operatic, rock mashup.

Nihilistic

Sources: Horror, Crime, Action/Thriller

Examples: The Thing, The Strangers, American Psycho, Reservoir Dogs, The Accountant, Open Water, The French Connection

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The bad guy gets away in ‘The French Connection’

Themes: survival, revenge justice, security, trust no one, you are alone, cynical of human intentions, fatalistic – trends toward the absurd and violent

Music Corollaries: Arnold Schoenberg, John Cage, post-modern, atonal, dissonant, heavy metal.

It does not take much imagination to quickly surmise that these three Zeitgeists permeate culture on every level. They inform who we call an enemy and if we can forgive them, if we require a villain or nemesis to define who we are, whether or not we seek a cause to support, or whether we take guilty pleasure in looking at other people suffer (as long as we don’t).  These Zeitgeists define the nature of revenge, of fame, of misfortune, and of attempts at peace and reconciliation. They are such givens to most people that to consider them as cultural templates – realities that arise from conscious choices that we each make as individuals – is unthinkable. And yet they do inform our choices in everything from the films we see to how we react to the political ‘other’ (whether Republican or Democrat) on Facebook.

These Zeitgeists are, in fact, a grand landscape for manipulation to both beneficial and not-so beneficial outcomes.  They are the realm of politicians and marketers and advertisers who seek to convince us to move to vote this way or that, to buy this product or that one. Often, they have strong and prevailing economic agendas that buttress them. While there are arguably other Zeitgeists that should make the list (for example, rationalism) the three discussed here, in my mind, pervade culture more dominantly because they address the emotional as well as intellectual needs of people.

Why talk about Zeitgeists? In my mind, awareness that cultural Zeitgeists are in the realm of human choice is paramount if we have any hope of moving to a more peaceful, tolerant and accepting world.  If we actually believe, for example, that the world is made up of good and evil people, then that will color our personal interactions, our votes, our choice of entertainment, and the news that we watch. If we believe, on the other hand, that evil is relative, that empathy and dialog are possible, that each war plants the seed for the next conflict in a never-ending cycle – then we are free to choose a different path. On the other hand, if we believe human nature is unredeemable, any attempt to change it tantamount to arrogant folly, and to accept the inevitability of mankind’s destructive path is the only truly mature and realistic frame, then we nudge humanity toward yet a different outcome.

The point is that we all make choices – and by our choices we influence the power of the Zeitgeists described here.  While we may believe our individual choices are trivial and unimportant, when combined they make for powerful social forces that literally can determine the fate of mankind.  This is, in fact, the reality of the individual. We each, in our own way, define the world. It is up to each one of us to define it wisely.

Don Thompson is a producer, filmmaker and playwright.

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