Building Nova Earth: Toward A World That Works for Everyone

Werner Erhard: Creating an Idea Whose Time Has Come

cutmypic(2)The Hunger Project, The End of Starvation: Creating an Idea Whose Time Has Come

 

Webster’s Dictionary Definitions

Condition: A restricting of modifying factor.

Context: The interrelated conditions in which something occurs: environment, setting.

Force: Strength or energy exerted or brought to bear: cause of motion or change.

Position: A point of view adopted and held to.

Summary

It is clear that any position one takes will only add to the pea soup [of positions and opposition]. It is clear that nothing we do in this condition will be anything more than a gesture. It may be ambitious and massive, but it will be a gesture nonetheless. It is clear that given the current set of forces, given the current condition, nothing will end starvation on the planet. And it is clear that when its time comes, starvation will end as a function of what we do and we will do what ends it.

It is clear that mere opinion, argument, doubt, mistrust and explanation only contribute to hopeless­ness and frustration. It is clear that making and supporting gestures is only a way of avoiding responsibility. It is clear that defending a position, arguing a point of view, only adds to the pea soup. It is clear that when the end of hunger and starvation on this planet is an idea whose time has come, then this mess in which we have been living will be transformed into the end of hunger and starvation on this planet. (ES, 15.)

Actions – There are things that need to be done.

Let’s not be stupid. Obviously, something has to be done. Anybody can see that. When people say, “But don’t you see that you can’t end starvation with words?” that’s like saying, “Don’t you see the floor down there?” Of course, but that isn’t the point of The Hunger Project. Everybody sees that something has to be done. The point is to create a climate, an environment­ specifically to create a context, a commitment to the end of starvation – in which what is done is effective. (ES, 22.)

Alignment vs. Agreement

Alignment is the spontaneous cooperation of wholes coming from a context or common purpose. Agreement, on the other hand, is a banding together of parts in support of a position or a point of view. You don’t need anyone’s agreement to create a context. You don’t need anything from anybody. (ES, 27.)

Conditions – They are our ground of being, our unconscious, unexamined system of beliefs

The first step in examining any problem is to examine the system with which you are going to examine the problem. For example, there are equations in physics that would be incom­plete if they didn’t take into consideration the nature and con­sequent effect of the observer.

So, before you and I begin to examine the problem of hunger and starvation, we are going to examine our own nature and the effect of that nature on our perceptions and understand­ing of the problem. Until we understand ourselves, we won’t know the quality of our findings, or how those findings are influenced by the entity making the examination.

I am not an expert on hunger and starvation. The little bit of knowledge I’ve acquired in four years of study is small compared to the knowledge of the true experts in the field. But as a result of my interaction with tens of thousands of people, I do have some insight into Self – my Self, your Self, the Self – and a certain expertise about what a “me” is. I want to take a look with you at what a “me” is with respect to hunger.

Look inside yourself – not at what you think or what feel, not at your opinions or your point of view – but at the ground of being that gives rise to your actions, thoughts, and feelings. Look specifically at the unconscious, unexamined assumptions and beliefs which limit and shape our response to hunger and starvation. This is the territory we are going to cross. (ES, 5-6.)

Conditions – What they are

A condition is a position, a point of view or belief, that functions as a fundamental ground of being. Forces are the processes that arise out of conditions. (ES, 12.)

Conditions – The condition in which we live our lives

What you discover is that hunger and starvation on this planet are a function of the condition in which each of us lives his or her life. It isn’t what you are doing, or what I am doing, or what they are doing. It isn’t what you are not doing, or what I am not doing, or what they are not doing that is causing the persis­tence of hunger and starvation on the planet. The source of the problem is that you and I and they live in a condition.

Here is an analogy that will explain what I mean by a condition: Our bodies as physical entities exist in an atmosphere, and no matter how healthy a body may be, if we pollute the atmosphere, that body will be damaged in direct proportion to the pollution.

The environment for living organisms is called the biosphere. You as a living organism may be very functional, but if I put you into an unhealthy and unworkable biosphere, you will cease to function.

The environment for you as a human being – the being­sphere, if you will – is a system of concepts and forces. It is the condition in which your humanity exists. It is the condition which surrounds us as human beings. And it is in that condition that starvation persists. (PS, 11-2.)

Conditions – Our first assumption: Scarcity

The very first component you see in the structure of beliefs through which we perceive the world is the component of scarcity. Human beings don’t necessarily think that things are scarce. They always think from a condition of scarcity.

For instance, while you and I might never have had the thought, “Love is scarce,” it is obvious if we examine our behavior that we are “coming from” scarcity with respect to love. We often act as if we must dole it out carefully and only to those people who deserve it. Also, because we assume that everything of value in life is scarce, we act to protect things – regardless of how much we actually have – because they are “scarce.”

Time is also an example. It is something else that people consider to be desperately scarce. No one ever has enough time. Watch yourself when you do have enough time and you will notice that you act as if you don’t have enough.

I am not saying that you think 15 million of us die each year as a consequence of hunger because food is scarce. I am saying that scarcity is one component of the structure of beliefs through which we perceive the world.

It is worthless to know that your ground of being contains the belief that things are scarce if you know it merely because you have been told it or because it makes sense. You need to know it as a result of looking inside yourself and actually seeing how the belief in scarcity shapes your thoughts and actions. Pierce into your own system of beliefs and observe that you do believe in scarcity. While confronting this belief, get that it is not true that hunger and starvation persist on this planet because food is scarce.

Just as an example – not as a suggested solution to the problem of hunger – we could feed all the hungry people in the world every year with the grain fit for human consumption that is fed to cattle in the United States. I’m not suggesting that if we stopped feeding grain to our cattle we would eliminate hunger. I’m just saying that the notion that 15 million of us die each year because of a scarcity of food is not accurate. (ES, 6-7.)

Conditions – Our second assumption: Inevitability

The second component you will find when you begin to look into the condition through which you are perceiving the problem of hunger and starvation is that of inevitability.

As an analogy, suppose I told you that you could go through the rest of your life without ever having another argu­ment. Try to put that into your structure of beliefs. Everyone knows that you can’t not argue. Arguments are inevitable.

It is not true that things are inevitable. What is true is that we perceive the world through a condition – through an uncon­scious, unexamined structure of beliefs – which has a compo­nent called inevitability. You just know that, “If hunger could have ended, wouldn’t we have ended it by now?” It must be that when you have human beings, you have hunger. Like death and taxes, it has to be tolerated.

It is not enough to hear about scarcity and inevitability. You have to first see for yourself that you have been looking through these two filters. It is impossible to ever get clear about anything until you first truly clear yourself. You need to see that 15 million of us do not die as a consequence of hunger each year because hunger and starvation are inevitable. These deaths are not inevitable, any more than slavery was inevitable, any more than smallpox or polio was inevitable. (ES, 7-8.)

Conditions – Our third assumption: No solutions

The last and perhaps the most pernicious and insidious aspect of the unconscious, unexamined structure of beliefs through which we perceive hunger and starvation is that com­ponent called “no solutions.”

There’s not a person on earth who would tolerate 21 children dying every minute as a result of hunger if we thought we had a solution that would prevent their dying. There is not one person who would be reading this now if he or she thought that it were possible to get up and do something that would actually stop those deaths. You and I know that the only reason that we would allow those deaths to occur is that there is no solution. If there were a solution, we would have to apply it.

The truth is that people do not die of starvation because there are no solutions. The failure to grasp that is what makes people ask: “Well, what are you going to do about it?” As if what we did or didn’t do were what caused the problem to persist in the first place. What they want to know is, what more are we going to do about it? What better solution have we come up with? What are we going to do that is different from what the experts have already done?

Look into your own structure of beliefs, inside the condi­tion from which you think about the persistence of hunger, and observe that you do believe there are no solutions. While con­fronting this belief, get that there are solutions. And they are not merely good ideas. There are, for example, at least four general areas of solutions which have been applied to ending starvation in more than 30 nations since the end of World War II.

Fifteen million of us do not die as a consequence of starvation each year because there are no solutions. (ES, 8-9.)

Conditions – Recognizing them, we can just be with the problem

In examining our unconscious system of beliefs, we discover the origin of gestures, that is, behavior arising out of hopelessness and frustration. If you have now recognized and accepted the existence of your own personal and individual filter – that ground of being, that condition, that unconscious, unexamined structure of beliefs through which we perceive the facts of starvation and our attempts to eliminate starvation on the planet – you have to move out of the sense of frustration and hopelessness into no sense at all. You are beginning to be able to just be with and actually observe the problem clearly. After transcending your system of beliefs, you can just be with the problem. This is an opportunity afforded, not by information, expertise or learning, but by taking responsibility for your system of beliefs. (ES, 9.)
Context – Created from the Self, out of nothing

Contexts are created by the Self, out of nothing. When you stop identifying yourself as a thing, as a position, and start experiencing your Self as the context, as the space, for your life – when you start experiencing that you are the context in which the content of your life occurs – you will automatically and necessarily experience responsibility for all the content in your space. You will experience that you are whole and complete and that you are aligned with other Selves, with the Self.

When you experience your Self as space, you create con­texts from which you can come into the world. One such context is the end of hunger and starvation on our planet within two decades. (ES, 18.)

The creation of a context … can be done only within your Self.

And you create a context from what? From nothing. (ES, 27.)

Context – Creating the context “putting a man on the moon”

You are probably not yet clear about what context is – at least, not how it works – so we’ll use an example. On May 25, 1961, President John F. Kennedy initiated a context when he told Congress: “This nation should commit itself to achieving the goal, before this decade is out, of landing a man on the moon and returning him safely to the earth.”

By creating the context, “A man on the moon in 10 years,” Kennedy transformed space travel from merely a good idea – which had not succeeded despite considerable attempts, the feasibility of which had been questioned, argued, and discussed – into an idea whose time had come.

The result of what Kennedy did can be understood by analogy. It is as if he created a building named, “A man on the moon in 10 years,” and inside that building he put offices for all the various ideas, positions, notions and people that had to do with space flight. The first office inside the front door of the building in 1961 would have been called, “It can’t be done.” This office would have been inhabited by the skeptics and cynics.

A content or position is threatened by any opposite posi­tion. Given two opposing positions, only one can survive. On the other hand, a context gives space to, it literally allows, it even encourages, positions that are apparently opposite. In fact, the most important position in a newly-created context is the posi­tion which appears to oppose the context.

It is important to get that opposing positions actually contribute to establishing a context. In the case of the civil rights movement during the 1960s, for example, all those people who opposed civil rights for blacks actually contributed to creating a national dialogue that demonstrated to the country that the issue could no longer be ignored. Every government official in the South who stood in the doorway of a school and prevented black children from entering had been a cause, a part of the persistence, of the problem, of the oppression.

After the cre­ation of a context – “equal rights and dignity for blacks” – the very same action that had been a part of the problem’s persistence became an action contributing to the end of legal discrimination against minority races. Then, every such action contributed to an increased awareness of the issue, to the passage of civil rights legislation and to the gradual change in attitude that ultimately evidenced itself in the recognition that civil rights was an idea whose time had come.

In a newly-created context the most important position is the position, “It can’t be done.” That is the first and most important content to be processed, to be realigned. Anyone who has created a context knows that context generates process; process in turn grinds up content, it changes content so that it becomes aligned with the context.

In the building of “A man on the moon in 10 years,” the skeptics and cynics were working on “It can’t be done” in the context of doing it, so that instead of being a threat or a stop to the goal, suddenly their skepticism and cynicism started con­tributing to the achievement of the goal.

All the forces in the world are not so powerful as an idea whose time has come. Context generates process. A contextu­ally-generated process transcends the existing forces; it trans­forms those forces. A contextually-generated process aligns the existing forces within the context. Then the aligned forces pro­vide a condition of workability. Every action taken in a context is a fulfillment of, an expression of, and a manifestation of that context. The pessimism, the cynicism, the position, “It can’t be done,” are ground up by the process generated by the context, and are transformed into the material out of which the result is achieved. When an idea is transformed so that the apparently opposing idea actually validates and gives expression to the idea, then it is an idea whose time has come.

Pretty soon the it-can’t-be-done people became aligned. They were still skeptics (that’s their nature), they were still cynics (that’s their nature), but they were suddenly now cynical and skeptical and in alignment with the context called “A man on the moon in 10 years.”

Then they just moved out of the way and the new office in the front of the building was: “You can’t put a man on the moon without this specific kind of metal and we don’t have this specific kind of metal.”

As we all know, the metals were invented and produced. Then what moved up was: “But you don’t know whether to do it with high technology or high energy.” We know that that one was resolved. The Russians said high energy. The United States said high technology. It didn’t make any difference. Within the context of putting a man on the moon in 10 years, either one of the solutions would have worked.

Unlike the problem of hunger, in which solutions already exist, there were no solutions to the problem of getting a man to the moon in 1961. President Kennedy created a context called “A man on the moon in 10 years,” and out of that context, in which the question of feasibility was merely one of many posi­tions within the context, came the workable solution: the Con­gressional approval, appropriations of money, technological breakthroughs, NASA, and, ultimately, men on the moon. Be­fore then, space travel was not possible because the attempts to make it real existed in a condition of unworkability.

In 1961, the people all the way in the back of the building called “A man on the moon in 10 years” were optimists. Much less than 10 years later they had the first office, the office of “It will be done.” In 1969, it was done.

The position “It will be done” and the position “You can’t do it” are merely positions within the context of “A man on the moon in 10 years” – or within the context of “The end of hunger and starvation on this planet in two decades.”

The Hunger Project should not be compared literally with the space project. It is the power of a context to cause an idea’s time to come that is analogous; nothing else. (ES, 19-21.)

Context – Creating the context of an end to world hunger

Within two months of the initiation of The Hunger Proj­ect, the National Academy of Sciences published a report based on a two-year study announcing that we have the ability to end hunger and starvation on the planet in two decades. The report stressed that a key factor in ending hunger is the will to reach that goal. As you can see, the facts support that the end of hunger and starvation is an idea whose time has come. (21-2.)

Now as a practical expression of that, you will ask: “What can I do?” The Hunger Project does not answer that for you. It goes out of its way to not answer that question for you. Instead, it creates a context in which you get to answer that question yourself, so that the answer is your own answer. (ES, 25.)

The point is to create a climate, an environment – specifically, to create a context, a commitment to the end of starvation – in which what is done is effective.

The Hunger Project is not something more to do. It is not something better than what is being done. It is not some new and different and wonderful thing which makes everything in the past obsolete. No. The Hunger Project is about causing the end of hunger and starvation on the planet in two decades to be an idea whose time has come, by causing the end of hunger and starvation in two decades to exist as a context for what we do and for the process of decision and discussion by which we arrive at what to do. (ESA, 22-3.)

All you need to create a context is your Self. The Hunger Project is an alignment of Selves taking responsibility for creating a context. (ES, 27.)

Out of the context, “The end of hunger and starvation on the planet in two decades,” sometime in the next month some opportunity to do something to make real the end of hunger and starvation on the planet will cross your path. Instead of interact­ing with it out of a position, you will be able to interact with the opportunity out of this context. Then, what you do will be wholly appropriate to the end of hunger and starvation. (ES, 28.)

Context – It generates process, which grinds up content

Anyone who has created a context knows that context generates process; process in turn grinds up content, it changes content so that it becomes aligned with the context. …

All the forces in the world are not so powerful as an idea whose time has come. Context generates process. A contextu­ally-generated process transcends the existing forces; it trans­forms those forces. A contextually-generated process aligns the existing forces within the context. Then the aligned forces pro­vide a condition of workability. Every action taken in a context is a fulfillment of, an expression of, and a manifestation of that context. The pessimism, the cynicism, the position, “It can’t be done,” are ground up by the process generated by the context, and are transformed into the material out of which the result is achieved. When an idea is transformed so that the apparently opposing idea actually validates and gives expression to the idea, then it is an idea whose time has come. (ES, 20.)

For me, the context created now has a power greater than those facts. It has the power to generate a process, to generate a set of forces which are aligned with the end of hunger and starvation and which will create the circumstances within the next 20 years for the end of starvation. (ES, 24.)

Instead of the condition in the world creating lines of force running horizontally and our activities to eliminate hunger running vertically, the context will generate a process to realign the forces so that the lines of force start running vertically. Then, within a realigned set of forces, what you did that didn’t work before suddenly works. It’s the same thing you were doing before, except that suddenly it now works. Every action taken in a context becomes a fulfillment of, an expression of, and a manifestation of that context. In that context your intention to end starvation can be realized. (ES, 22-3.)

For me, the context created now has a power greater than those facts. It has the power to generate a process, to generate a set of forces which are aligned with the end of hunger and starvation and which will create the circumstances within the next 20 years for the end of starvation. (ES, 24.)

Within your Self and from nothing you create the space, “The end of hunger and starvation on the planet in two decades,” and in that space you put all content and all process, and within the space, process is generated, which reorganizes and realigns the process and content. In that context, everything that happens in every moment is really the end of starvation manifesting itself. Each position that used to contribute to the pea soup now becomes a position manifesting itself as contributing to the end of starvation. (ES, 28.)

Context – Now what caused the condition to persists causes the context to manifest

It is important to get that opposing positions actually contribute to establishing a context. In the case of the civil rights movement during the 1960s, for example, all those people who opposed civil rights for blacks actually contributed to creating a national dialogue that demonstrated to the country that the issue could no longer be ignored. Every government official in the South who stood in the doorway of a school and prevented black children from entering had been a cause, a part of the persistence, of the problem, of the oppression. After the cre­ation of a context – “equal rights and dignity for blacks” – the very same action that had been a part of the problem’s persistence became an action contributing to the end of legal discrimination against minority races. Then, every such action contributed to an increased awareness of the issue, to the passage of civil rights legislation and to the gradual change in attitude that ultimately evidenced itself in the recognition that civil rights was an idea whose time had come.

In a newly-created context the most important position is the position, “It can’t be done.” That is the first and most important content to be processed, to be realigned. (ES, 19-20.)

I have something I want to tell you which is very delicate. Perhaps delicate things should not be said in public because they are apt to be misunderstood. This is something so delicate it requires intimacy. So I say this to you not as a public statement but in the intimacy of the relationship which we have now established as beings.

Until now, each time someone has died as a consequence of starvation, that death was further evidence of the persistence of hunger and starvation. The instant you create a context – the end of hunger and starvation on the planet – then deaths resulting from starvation occur in that context, and suddenly the same deaths that had been a manifestation of the persistence of the problem become a manifestation of, virtually a contribution to, the end of the problem.

When a space in which something happens is trans­formed, the same happening takes on a different meaning and therefore leads to a different result. No one would ask anyone to die as a contribution toward the end of death – and it is a fact that when you create a context around death and make that context real, it does shift the meaning and result of the event.

A person can die as evidence of the persistence of hunger and starvation, in which case that person’s life and death have been reduced to meaninglessness. A person can die in the context of the end of hunger and starvation, and the context affords meaning – almost purpose to that life and death. (ES, 24.)
Context – Its power

There isn’t a person reading this who does not know, the power of context in his, or her own life. Whether you were conscious of it or not at the time, there have been times when you created a context in your life. As a consequence of your doing so, suddenly things started to work: That which previously did not work, that which was stuck and not moving, suddenly began to move and start working. When you create a context, it’s not that you are now doing something very much different from what you were doing before or even that you now know something very much different from what you knew before. It is that there is a shift in the climate, the space­ – specifically, the context – in which you work, that makes things suddenly workable.

I tell you that the power of context is real. True, it doesn’t seem very real if you operate out of a system of reality that says that the body of the person over there is more real than the love that that person experiences. My love for you is a lot more real to me than your body is. Your love is an experience more real for me than your face. The context – the end of hunger and starvation on the planet in two decades – is very real for me. It’s more real than the “yes-buts,” “how-abouts,” the confusion, the doubt, the controversy, the conflict. This context is now more real for me than the facts regarding the persistence of starvation. For me, the context created now has a power greater than those facts. It has the power to generate a process, to generate a set of forces which are aligned with the end of hunger and starvation and which will create the circumstances within the next 20 years for the end of starvation. (ES, 23-4.)

Context – Context brings mastery

Create a context and you have mastery. I promise you that at the point in this project when you actually experience the context, “The end of hunger and starvation on the planet in two decades,” you will experience a transforma­tion in the quality of your own life. You will experience a kind of mastery that you have never experienced before.

I said mastery, not force. Many of us have a lot of force. Mastery requires no force. If everything is going vertically, what do you have to do to get something to go vertically? Nothing. Just do whatever you’re doing. (ES, 28.)

Co-opt your critics

A month after The Hunger Project was initiated I was in Honolulu having dinner. The man sitting on my left was a retired aerospace executive. He had been so successful that he became a consultant. Then he’d become even more successful and he retired.

He was polite. He listened to my whole presentation, and finally he got so riled up that he stood up and shouted: “I am tired of listening to people talk about hunger who don’t know anything about it! What are you going to do about hunger? You can’t end hunger with words! You’ve got to do something.”

At that point everything calmed down a bit. I stood up, to even the game out a bit so people at the table wouldn’t feel strange, and I said: “You know something. You’re right. And we’d like to invite you to be the person in The Hunger Project responsible for, “You’ve got to do something.”‘

The point is not that I somehow one-upped him, but that his annoyance and apparent opposition were simply signs of frustration at his inability to affect a situation that he cared about very much. Since that evening, he has gone out of his way to support The Hunger Project. (ES, 22.)

Doing nothing – No justification for that

By the way, this is not a justification for doing nothing, either. The truth doesn’t justify anything. It’s a place to come from, not something to argue with. This paper is not an attempt to take a stand. What we’re attempting to do is to get at the truth about hunger and starvation on our planet. And when you get to the truth of it, when you work your way to the source of it, you see that hunger and starvation of this planet are a function of the forces in which we live on this planet. (ES, 13.)
Expertise – I am not an expert

I am not an expert on hunger and starvation. The little bit of knowledge I’ve acquired in four years of study is small compared to the knowledge of the true experts in the field. But as a result of my interaction with tens of thousands of people, I do have some insight into Self – my Self, your Self, the Self – and a certain expertise about what a “me” is. I want to take a look with you at what a “me” is with respect to hunger. (ES, 6.)

Firing people up

People have said to me: “Sure, you can talk to 40,000 people and get them all fired up. How long will that excitement and commitment last? What will happen after it wears off?”

If I have to keep people fired up, this project is a joke. If this project isn’t natural to your Self, this project is a fraud. (EC, 26.)

This is not a movement. This is not a bandwagon. There is no movement or bandwagon to join. You can’t be a part of something here. You can only be the whole thing, aligned with other people who also are the whole thing. (ES, 27.)

Forces – The forces in the world

It is the forces in the world which result in 15 million of us dying each year as a consequence of starvation. It is the forces emanating from the condition in which you and I and all of us live that result in those 15 million deaths each year.

Call them political forces, if you like. Study the political forces and you will see that hunger and starvation on the planet are the inevitable result of those forces. It doesn’t make any difference what form the forces come in, or how you change them. When you study the various forms of political forces, you see that hunger and starvation are the inevitable result. If you don’t like politics, do it with economic forces. If you don’t like economics, do it with sociological forces. Psychological forces. Philosophical forces. Or if you prefer, a combination of them.

The forces in the world come from and are consistent with the existing content, the existing circumstances. In turn, these content-determined forces circle back to reinforce the existing content, the existing circumstances, in an endless cycle. This process describes the condition of unworkability in which, no matter what you do, it does not work.

The point is that when you get your own belief system out of the way and you get through the confusion, controversy and opinions, down to the source of the problem of the persistence of starvation on the planet, you see that it is a function of the forces on this planet.

As an analogy, let’s assume we live in a world in which the forces are represented by invisible horizontal lines. Any attempt to take vertical actions is stopped by the horizontal forces that turn all vertical movement into horizontal movement. You can’t see those forces. They are like magnetism or gravity. You can see their results, but you can’t see the forces themselves.

To continue the analogy, let’s assume that horizontal ac­tions result in the persistence of hunger and that to end hunger you need to take vertical actions. But if you do that in a field of horizontal forces, you can see what happens. You end up being forced to move horizontally. So what you do, even when you try to end starvation, is consistent with the persistence of starvation. Inevitably. No matter what you do, it will be ultimately ineffec­tive in ending starvation. Starvation will persist.

By the way, this is not a justification for doing nothing, either. The truth doesn’t justify anything. It’s a place to come from, not something to argue with. This paper is not an attempt to take a stand. What we’re attempting to do is to get at the truth about hunger and starvation on our planet. And when you get to the truth of it, when you work your way to the source of it, you see that hunger and starvation of this planet are a function of the forces in which we live on this planet. (ES, 12-3.)

Hunger Project – The purpose of this paper

This paper is not an explanation, a solution, an opinion, or a point of view about the problem of hunger. It is an examination of what is so about the persistence of hunger, aimed at answering two questions:

(1) What are the laws governing and determining the persistence of hunger on our planet? Not the reasons, however cogent; not the justifications, however comforting; not the sys­tems of explanation, however consistent or clever. If we were merely looking for reasons to explain the persistence of hunger and starvation, we could logically deduce them from the facts.

Fundamental laws and principles, however, cannot be deduced. One knows them by creating them from nothing, out of one’s Self. One does not arrive at fundamental laws and principles as a function of what is already known. Such laws and principles do not merely explain; they illuminate. They do not merely add to what we know; they create a new space in which knowing can occur. The test of whether we are dealing with fundamental laws and principles, or with mere reasons and explanations, is whether there is a shift from controversy, frustration, and gesturing, to mastery, motion, and completion.

(2) What are the principles of the end of hunger and starvation on the planet? Not new programs of solution, no matter how saleable or clever; not different or better opinions, no matter how arguable; not points of view, no matter how agreeable. This discussion is not about another good idea. It is about revealing the fundamental principles of the end of hunger and starvation on our planet. (Es, 4-5.)

Hunger Project – Four Generating Principles: First

There are four generating principles of The Hunger Proj­ect and I want to discuss them now.

The first generating principle comes from a question Buckminster Fuller asks. Bucky’s question is: “What can the little individual do?” What can you do as an individual that some big organization or government can’t do?

What you can do that no other entity can do is create a context. Only you have the power to create a context. It cannot be done by a group. It cannot be done by an organization. It must happen within the Self. The home of context is Self. Only within your Self can you create the context: The end of hunger and starvation on the planet within two decades. That is what the little individual can do. (ES, 25.)

The first generating principle of The Hunger Project is that it is a project of individual and personal responsibility.

It has nothing to do with guilt. If you want to feel guilty, fine. Keep it to yourself. It’s not part of the project. The Hunger Project has nothing to do with feeling sorry for starving people. I consider feeling sorry for those people demeaning to their hu­manity. If you want to feel sorry, please don’t get it on me. The project is not about being ashamed. You do not have to be ashamed about what you eat, even about what you waste. Being ashamed of what you waste is a mere gesture. It’s a cop-out. It’s cheap. The project is not about blaming anybody. It’s not even about your personal interest. Of course it is very much in your personal, selfish interest to eliminate starvation. If people don’t get fed, your life is going to get very miserable in about 20 or 30 years, according to the experts. And this project is not about your selfish interest. (ES, 26.)

Hunger Project – Four Generating Principles: Second

The second generating principle is that the project is an alignment of wholes, not a sum of parts. In this project you do not do your “part.” There is no “part” for you to do. This is a project in which you are the whole project.

If you enroll yourself in the project you become the source of the project. It becomes your project and anyone working to eliminate hunger and starvation around the world will be work­ing for you because you have taken the responsibility to create the context of the end of hunger and starvation on the planet.

When you do that, anybody doing anything is working for you.

Let me give you an analogy. If you take a transparency, a photographic slide, and you cut the transparency in half and you project one half on a screen, what you see is half a picture. On the other hand, if you take a holographic transparency and you cut it in half and you project it, what you see is the whole picture. In a holographic transparency, each part is not a part. Each part is a whole that contains the entire picture.

Similarly, The Hunger Project is not you doing your part. It is a transformation from you doing your part, to you being the source of it all. The Hunger Project is an alignment of sources, an alignment of wholes. You are the source of The Hunger Project. You make the project completely yours in a way that allows others to make it completely theirs. No one gets credit for the project, and each of us is allowed to own the project completely. (ES, 27.)

Hunger Project – Four Generating Principles: Third

The third generating principle of The Hunger Project is the one I’ve already discussed with you: the creation of a context, to cause the end of hunger and starvation on this planet in two decades to be an idea whose time has come. It can be done only within your Self.

And you create a context from what? From nothing. (ES, 27.)

Hunger Project – Four Generating Principles: Fourth

The fourth generating principle of The Hunger Project is the principle of transformation. … If you and I were caterpillars talking about flight, can you imagine what the talk would sound like? “We don’t have the power to fly. Caterpillars don’t fly. They wiggle. We’re too bulky and fat and we don’t have wings. We can’t do it.”

To which someone might reply: “But if a caterpillar could fly, by what method do you suppose it would happen?” Don’t you see that you can’t answer that with a caterpillar mentality? Whatever answer you figure out comes from the limited condi­tion; it is deduced from what already exists, that is, the form of the caterpillar. The creation of a context dissolves the limitations; it transforms the condition of unworkability and creates an opportunity for solutions to occur. …

Twenty years from now, when we’re looking back at how hunger and starvation ended, it will not look as if miracles had happened. Everyone will know how it happened. They will point to events that were pivotal, that made a difference. There will appear to be an obvious relationship between what was done and the logical consequences of what was done. The wea­ther got better; there were bigger crops; this government changed; the president said that; the government did this; and it all resulted in the end of starvation on the planet. In retrospect, that’s how miracles always appear to happen.

Butterflies can explain how caterpillars came to fly. (ES, 28-30.)

An idea whose time has come

Victor Hugo said, essentially, that all the forces in the world are not so powerful as an idea whose time has come.

If, in fact, the time were to come for the end of hunger and starvation on this planet, hunger and starvation on this planet would end. That’s it. When the time for things comes, they happen by whatever means are available. When an idea’s time comes, the forces in the world are transformed so that ninstead of what you do being unworkable, what you do works. And you do what works.

The Wright brothers would have died bicycle merchants had flight not been an idea whose time had come.

If you understand this, you begin to understand why things in the world have progressed as they have. In 1800, slavery in this country, exactly like hunger around the world today, was seen as inevitable. The attitude was: “When you’ve got human beings, one is going to dominate the other.”

Remember, it doesn’t make any difference what those forces were: psychological, economic, political. The consensus among people was that slavery was a function of inevitability. In addition, those people knew that the economy of the country would collapse without slaves. Everybody would be damaged, even the slaves themselves. It was better to be good to your slaves than to end slavery. Besides which, if we ended slavery, all those blacks would overrun the country and play havoc with the white citizenry. Everyone knew you could not end slavery. You just couldn’t do it.

But when that idea’s time came, slavery ended. Now, in the case of slavery, it took a cataclysm. When something’s time comes, it takes whatever form is available to it, and it happens.

It is not a solution which makes something happen. It is its time coming which makes the space for creative solutions and enables the solution you use to work.

If you have traveled in Asia or Africa in the past, you know that smallpox was a scourge there. People died from it. They were disfigured by it. Recently, there have been signs in red on the walls of towns in Asia, offering a sizeable reward to anyone who lets the local health authorities know about a case of fever and spots.

Nobody collected those rewards while I was in Asia the last time. Why? Because, for all practical purposes, there is no more smallpox on this planet. It was not the solution that ended smallpox. We have had the solution to the end of smallpox – the vaccine – for over 150 years.

As anybody who has worked with the problem or studied the problem knows, smallpox persisted, not because of a lack of solutions, but because of the economic, political, sociological, psychological forces in the world. For example, we couldn’t get into some countries because they didn’t want any outside help. Some people didn’t want to be vaccinated. And so forth. But somehow smallpox ended when the time came for it to end.

When an idea’s time comes, whatever you do works, and you do what works. (ES, 13-5.)

An idea whose time has come – What causes its time to come?

What causes an idea’s time to come?

When you know the answer to that, you are no longer a mere speck of protoplasm on a dustball hurtling through space.

You know how to have an impact on the world. You know what can make your life matter. The answer to “What causes an idea’s time to come?” is what The Hunger Project is about.

The Hunger Project is not about doing something more to end hunger. It is not about doing something better to end hunger. It is not a different set of solutions to the problem of hunger. It is simply about causing the end of hunger and starva­tion on this planet to be an idea whose time has come. The people who enroll themselves in the project commit themselves to that. What they do will be derived from that commitment. (ES, 15-6.)

What causes an idea’s time to come? An idea’s time comes when the state of its existence is transformed from content into context.

As a content, an idea expresses itself as, or takes the form of, a position. A position is dependent for its very existence on other positions; positions exist only in relation to other posi­tions. The relationship is one of agreement or disagreement with other positions. This agreement or disagreement manifests itself in various familiar forms. For example, your position is similar to, cooperates with, or supports other positions; it is independent from or ignores, other positions; it protests, con­flicts with, or opposes other positions. Positions exist by virtue of contrast, such as being different from, or more than, or unrelated to, or better than other positions. A position cannot stand by itself; it is not self-sufficient.

To come at this from another direction, we can look at content is thing, because an ideas as a position is a thing. That which is without limits is either everything or nothing, and therefore not something, not a thing. It follows then that a thing requires limits to exist. These limits are expressed as the bound­ary of that thing. Since the existence of a thing is dependent on its boundary, and a boundary, by definition, is that place be­tween a thing and not-that-thing (i.e., something else), the existence of a thing is dependent on something else – anything else. Therefore a thing, a content, is dependent on something outside itself for existence. Content is not self-sufficient.

Context is not dependent on something outside itself for existence; it is whole and complete in itself and, as a function of being whole, it allows for, it generates parts – that is to say, it generates content. Content is a piece, a part of the whole; its very nature is partial. Context is the whole; its nature is complete.

When an idea exists as a position – when it is a content – ­then it is an idea whose time has not come. When an idea’s time has not come, whatever you do to materialize or realize that idea does not work. When an idea’s time has not come, you have a condition of unworkability in which what you do doesn’t work, and you don’t do what works.

When an idea is transformed from content to context, then it is an idea whose time has come.

When an idea is transformed from existence as a position to existence as a space, then it is an idea whose time has come. Now an idea as position literally requires other positions for its existence, while an idea as space is both self-sufficient, requiring nothing else in order to exist, and allows for-is the space of-the existence of other ideas. When an idea is transformed from existing as a function of other ideas to being the space that allows all other ideas, then it is an idea whose time has come.

When an idea is transformed from content to context, then it is an idea whose time has come. (ES, 17-8.)

An idea transformed from content to context is an idea whose time has come. (ES, 28.)

The question, “What causes an idea’s time to come?” belongs to a particular class of question. Its answer is not the normal and conventional, reasonable type of descriptive or explanatory statement that a mind likes, that we are used to handling. (t is not an exposition, concept. or theory. The answer to this class of question is, instead, a principle more powerful than all the forces in the world.

To answer this class of question, you have to give up your normal way of arriving at answers. Rather than knowing more and then more as you go along, you will need instead to be willing to know less and then less – that is to say, to become somewhat more confused as you go along. Finally you will have struggled enough to be clear that you don’t know. In the state of knowing that you don’t know, you get, as a flash of insight, the principle (i.e., the abstraction) out of which the answer comes.

While this is work that transcends ordinary intellect, all it requires is an unusually high degree of openness, commitment and intention. You will need these qualities to get you past the impatience, frustration and confusion that almost certainly will result from the feeling that what you are reading doesn’t make any sense. In fact, the statement we are seeking isn’t sensible; it transcends the senses. One doesn’t test the validity of such a statement by seeing if it fits into one’s system of beliefs. The test is whether there is a resulting shift from controversy, frustration and gesturing to mastery, movement and completion.

Answers in this class are fundamental principles; they are the source of parts, rather than the product of parts. They come as a whole, which whole can then be divided into pieces. You cannot reach the whole by adding up pieces; obviously the pieces don’t even exist as pieces until there is a whole of which to be a piece. Answers in this class – fundamental principles – can be known only by creating them. (ES, 16-7.)

Laws – The laws that determine persistence of hunger keep the world from working

In fact, in experiencing the truth underlying hunger, one comes to realize that the ordinarily unnoticed laws that determine the persistence of hunger on this planet are precisely the laws that keep the world from working. And the principles of the end of hunger and starvation in the world are the very principles necessary to make the world work. (ES, 4.)

Laws – Fundamental laws and principles

Fundamental laws and principles, however, cannot be deduced. One knows them by creating them from nothing, out of one’s Self. One does not arrive at fundamental laws and principles as a function of what is already known. Such laws and principles do not merely explain; they illuminate. They do not merely add to what we know; they create a new space in which knowing can occur. The test of whether we are dealing with fundamental laws and principles, or with mere reasons and explanations, is whether there is a shift from controversy, frustration, and gesturing, to mastery, motion, and completion. (ES, 5.)

Making a difference

You and I want our lives to matter. We want our lives to make a real difference – to be of genuine consequence in the world. We know that there is no satisfaction in merely going through the motions, even if those motions make us successful or even if we have arranged to make those motions pleasant. We want to know we have had some impact on the world. In fact, you and I want to contribute to the quality of life. We want to make the world work. (ES, 3.)

Positions – Their futility

Now we are ready to look at the problem of starvation itself. What position could we take that would end hunger and starvation?

I looked at a lot of positions that people have taken:

* The position of feeding people through better distribution.

* The Malthusian position of seeing starvation as nature’s way of maintaining a population that the world can feed.

* The position of giving away our excess food.

* The position of having the Government solve the problem.

* The position of getting industry to do it.

* The position of getting churches to do it.

I found out that any position you take with respect to the end of hunger and starvation automatically and inevitably calls up the opposite position in equal measure.

To illustrate: When I say “left,” notice I don’t need to say “right.” It I say “up,” I don’t need to say “down.” (ES, 9-10.)

Positions – They are not self-sufficient, but depend on other positions

It Is a fact in the universe in which you and I live that any position requires its opposite position. The assumption of any position necessarily implies its opposite position. If I take the position, “Let’s end hunger and starvation,” without further ado I have called up the opposite position in some form or other. Maybe the form is, “It can’t be done.” Maybe the form is, “There are more important things to do.” Maybe the form is, “Let them do it.” Whatever the form, it is in opposition to, “Let’s end hunger and starvation.”

When our positioning calls up the opposite position, we habitually redouble the energy we invest in our position. That’s how we handle opposition, isn’t it? When you’re opposed, don’t you redouble your force? And when you redouble your force what happens? Obviously, you call up redoubled opposition. (ES, 10.)

Position – They are threatened by other positions

A content or position is threatened by any opposite posi­tion. Given two opposing positions, only one can survive. On the other hand, a context gives space to, it literally allows, it even encourages, positions that are apparently opposite. In fact, the most important position in a newly-created context is the posi­tion which appears to oppose the context. (ES, 19.)

Positions – Positions and oppositions combine to make a pea soup

A term I use to describe the mess that surrounds most issues in the world today and prevents us from getting at what is really so about the world’s problems is “pea soup.” The pea soup is a mass of confusion, controversy, argument, conflict, and opinions. It is, in fact, composed of positions and oppositions.

The mass of the pea soup is created like this: As a nucleus, you have “yes” and “no” as position and opposition. Then around the nucleus an enormous mass called “other solutions” builds up. For example: “That way won’t work. Try it this way instead.” “We need to do more.” “Oh, no, that won’t work, I’ve got a better idea.” “No, none of that will work, we need to do it differently.”

Then this mass of solutions becomes the larger nucleus for an additional round of more/better/different, which becomes an even larger nucleus for … and on and on. That’s how you get the mass of the pea soup. That is the way we create the confu­sion and conflict and controversy that keep us from even seeing the truth of what the problem is. (ES, 10.)

Positions – They lead to gestures

You can’t discover this principle of opposites by making gestures. The United States Congress can make an enormous gesture, a billion-dollar gesture. There are organizations around the planet that can make big gestures, hundred-million-dollar gestures. There are small organizations that can make small gestures. And as individuals we can make even smaller gestures.

But as long as you are gesturing – as long as you are asking what more can you do, what better solution have you got, what have you come up with that’s different – as long as you’re asking those questions, you cannot see that the confu­sion, controversy, conflict, doubt, lack of trust, and opinions surrounding the problem of hunger and starvation result inevit­ably from any position you take.

Once you are clear that you cannot take any position that will contribute in any way to the end of hunger and starvation, that any position you take will only contribute to the pea soup that engulfs the problem of hunger and starvation, then hope dies. And when hope dies, hopelessness dies with it: Without hope you can’t have hopelessness.

You are now close to the source of the problem of hunger and starvation on the planet. If you can see that the problem is without hope, you are no longer hopeless and frustrated. You are just there with whatever is so. There’s just you, without the structure of beliefs through which you try to look at the prob­lem. By getting clear yourself, and then getting underneath the pea soup, you can then look deep down into the problem and see its source. (ES, 11.)

Predictions

I cannot predict exactly what will happen to end starvation on the planet. In fact, any predic­tion begins to place a limitation on what can occur. (ES, 28.)

I say that any attempt to predict it limits it. (ES, 29.)

I talked to about 40,000 people in a series of presentations of The Hunger Project in September and October of 1977. Those 40,000 people experienced alignment and began to talk to tens of thousands of other people, who, in turn, have enrolled tens of thousands who are now enrolling hundreds of thousands. The Hunger Project will continue to grow exponentially because people want to make a difference in the world, and are naturally committed to making the end of hunger and starvation an idea whose time has come.

We can predict what hundreds of thousands of people banded together in a movement, each doing his or her part, could do about hunger and starvation – but no one has ever seen hundreds of thousands of aligned people. No one can pre­dict what hundreds of thousands of aligned people can do who are aligned out of themselves, out of their individual sense of responsibility, out of being willing to create new contexts within themselves – within themselves as individuals, within them­selves as relationship, within themselves as a group, within themselves as organization or institution, within themselves as society, within themselves as humankind. We have no idea what a group of hundreds of thousands of aligned people can do. And I say that any attempt to predict it limits it.

So I only predict miracles.

Twenty years from now, when we’re looking back at how hunger and starvation ended, it will not look as if miracles had happened. Everyone will know how it happened. They will point to events that were pivotal, that made a difference. There will appear to be an obvious relationship between what was done and the logical consequences of what was done. The wea­ther got better; there were bigger crops; this government changed; the president said that; the government did this; and it all resulted in the end of starvation on the planet. In retrospect, that’s how miracles always appear to happen.

Butterflies can explain how caterpillars came to fly. (ES, 29-30.)

Responsibility, Innate

I know that underneath our facades, underneath the junk that we bother ourselves with in life, right underneath the surface – and I have been underneath the surface of tens and tens of thousands of people – is the experience of an innate and natural responsibility for the world in which we live. It is not something you have to jam in there or convince people of.

I want to convince you of nothing. I have nothing to convince you of. The experience of responsibility already exists within your Self. All you have to do is experience your Self as the space of your experience and you will automatically and neces­sarily experience responsibility for everything within your space. The Hunger Project is a natural consequence of the ex­perience of individual and personal responsibility, of your Self’s experience that hunger and starvation exist in your space, in your world. (ES, 25.)

This project is about you, and I suggest that if you get in touch with your Self, you will experience a natural, spontaneous sense of responsibility. (ES, 26.)

Starvation – It happens in the space of our lives

When you look at making the world work, you are confronted by, and cannot pass over, the fact that each year 15 million of us die as a consequence of starvation. This unparalleled failure for humanity enables us to see that the world’s unworkability is located in the very condition in which we live our lives. Thus, it is not people “out there” who are starving; people are starving “here” – in the space in which you and I live. You and I are working to make our lives work in the same condition that results in hunger and starvation. (ES, 3-4.)

Starvation – Its Impact

Starvation both maintains and dramatizes a world that does not work. Persisting throughout history, it has counted for more deaths and suffering than all epidemics, wars, and natural disasters combined. During the past five years alone, more people have died as a consequence of starvation than from all the wars, revolutions, and murders of the past 150 years. As you read this, 28 people are dying in our world each minute as a consequence of hunger, three-quarters of them children.

The bare statistics are so shocking that we rarely examine the further impact of starvation on our own lives. Hunger, by its persistence, seems to invalidate that our lives could matter. It seems to prove that we are capable only of gestures. It suppresses the space in which each of us lives. (ES, 4.)
Starvation – The opportunity it presents

Yet, precisely because the impact of starvation on our lives is so great, its existence is actually an opportunity. It is an opportunity to get beyond merely defending what we have, beyond the futility of self-interest, beyond the hopelessness of clinging to opinions and making gestures. (ES, 4.)

Bibliography

Erhard, Werner. The End of Starvation: Creating an Idea Whose Time has Come. San Francisco: The Hunger Project, n.d.,

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