The structure of a society is the sum of the different kinds of agency different kinds of people exercise. Here we tell a story of the rise of the current intrigue-riddled, paranoid state of the world by examining the roles played by four individuals. Each is a case study in a distinct political personality. One, Noel Field, who we will call the Idealist: a pious Quaker activist whose naivete entangled him in a plot that got a truly astonishing number of people tortured and killed. Two, C. Wright Mills, who we will call the Renegade: a motorcycle-riding sociologist whose 1956 book The Power Elite informed subsequent revolutionary movements. Three, John F. Kennedy, who we will call the Celebrity: a man who was no stranger to Dark Triad traits, but who lacked the monumental propensity for deception of his rivals in the national security establishment. Four, Allen Dulles, who we will call the Councilor: a man who lacked the charisma of true celebrity, but who ultimately succeeded in his power struggle with Kennedy. We examine how people with extreme psychologies can often outmode others because of their very rarity, enabling them to concoct strategies no one sees coming. And, using cross-species comparison, we see how psychological traits vary so massively in part because there really is no evolutionary optimum, contradicting the idea of species-typical psychology—and by extension, species-typical social structure. 

How did we come to live in such an intrigue-riddled, spook-haunted world? In this two-part series, we tell a story about the ascent of the post-WWII espionage establishment, and the permanent sense of crisis and unreality it has created. We tell this story through the lens of revolutionary biology, examining a few of the different political personalities involved: the critics, the pawns, and the conspirators. We examine how ritual deception is a common instrument of domination in traditional societies, and how a very similar psychology is involved in what we call false flag operations today. We look at the truly shocking prevalence of the Dark Triad traits—Machiavellianism, Narcissism, and Psychopathy—in human populations, and the difficulty more empathetic and honest people have coming to terms with this reality. We do this by focusing on the story of how former CIA chief Allen Dulles, a paradigmatic case study in Machiavellianism, helped create a clandestine Nazi power structure that survived and thrived after World War Two. 

Thomas Zeitzoff's No Option but Sabotage: The Radical Environmental Movement and the Climate Crisis explores the tumultuous past and uncertain present of movements for a habitable Earth. In this interview, we explore the data he gathered, showing trends in the intensity and frequency of different kinds of ecological action. And we explore the myriad factors his many interviewees cited as shaping the movement's trajectory, from the distinct phases of the punk scene to the psychological shifts that come from living at long-term forest blockades. Throughout it all, we orient to that one great question we all know we can't definitively answer and know we must keep asking: what happens next? 

We're not exactly asking what the true nature of the UFO phenomenon is. It's more like we're asking how people form the beliefs they do (which turns out to be a pretty good way to structure an inquiry into the true nature of something). What does being exposed to lots of stories about encounters with UFOs and their occupants, from people who are clearly emotionally impacted by those encounters, do to someone? What if they tell stories that are similar enough to corroborate one another, but too different to add up to any stable, coherent picture? We examine the long history of researchers, after years of immersion in the details of many cases, coming to the conclusion that the UFO phenomenon is real, but deceptive about its own nature. 

We focus on one particularly compelling argument for this position: the bewildering number of supposedly crashed or malfunctioning crafts people have encountered over the years. Could vehicles capable of interstellar travel really keep getting tangled up in power lines and crashing into mountainsides? Are all the astonished crowds who see such things really just telling versions of the same idiosyncratic lie, in an unbroken chain down the centuries? And if neither of these scenarios sound very plausible, where does that leave us? Perhaps we might feel deceived. But there are so many ostensible crashes, involving such a bewildering diversity of UFOs and their pilots, that it almost feels less like being lied to, and more like, paradoxically, being told we're being lied to. Perhaps there's just no making sense of any of this. Or perhaps to make sense of it, we need to examine the nature of our own attempts to communicate with, and conduct research on, other species. 

In this episode, you will find the only valid interpretation of the UFO phenomenon in the world. It involves: how psychological experiments conducted by humans on other species are structurally similar to what we call paranormal; how propaganda is best understood as the selective curation of truth to create false impressions; how some spooks got the guy from Blink-182 to hype the kids on secret military programs; how almost every definitive story about the nature of UFOs amplifies some accounts while excluding others; and how people have been leaving us written records of UFOs all over the world since antiquity, describing them in a wide variety of tones, from casual bewilderment to embarrassment to religious awe, always utilizing existing concepts like lamps and moons to describe what they were seeing.

In this episode, we examine a simplified scenario—that of a total social revolution without a single shot fired—to illustrate real dynamics at work in our complex world. Across human and other animal societies, power is often maintained not with outright aggression, but with threat display. Crucially, some kinds of threats are only functional when they remain implicit, or are communicated clandestinely. In other words, there are times when surrendering or fighting are both bad options, but it is still possible to communicate to an adversary that attacking will result in unacceptable losses. This lands us in the terrain of what is formalized as game theory, but experientially familiar from a wide range of scenarios, from calculations by soldiers about whether to obey orders to calculations by commanders about how far they can push soldiers: the world of theorizing about other people's theories about your theory of their likely intentions and behavior.

We introduce the new Fight Like An Animal-adjacent project Defending the World Tree: A Journal of Animist Awakening, from Severed Branches Press, and describe the ceremony we are trying to spread. Using our Jan. 18 Day of the Forest Defender event as an example, we discuss ways to transmute grief and trauma into collective agency. Then we complete our examination of the structure and nature of revival movements, and their fundamental role in shaping societies throughout human history. We examine case studies with widely variable outcomes—beneficial, neutral, and tragic—from Europe to Africa to North America, relying on the classic 1956 paper “Revitalization Movements” as a guide. From the catastrophic absurdity of the children's crusade of 1212 to the Shawnee Prophetstown movement whose legacy lives on today, we see how cultural revivals can mobilize great energy, but still require coherent political strategy. Finally, we end with some punk rock revival preaching.

All social change is ultimately biological change. We present a framework, called an alliance of phenotypes, for thinking concretely about societies in this way. It involves a ten-item trait inventory called RAMBO-BAMBI, which is intended to bring relevant variables out of the hazy periphery of consciousness and into explicit focus. In other words, it is a way of telling more complex stories about the world than we frequently do. We use two events, which occurred on successive nights, to illustrate the diversity of initiatives that emerge from this way of thinking. One event featured the Survival Ecology presentation from last episode; the other is best described as punk rock revival preaching. The Survival Ecology research will be used in communications appealing to one population's psychological needs for security and stability. The preaching was intended to bring out a different group of people's best, and wildest, selves. We use this as a minimal illustration of fluidly transitioning between modes of being, to best engage different political personalities in different ways. 

What would a truly resource-minimum, viable human ecology—viable in the sense that we are fed, warm, and dry—look like? What proportion of the current system is useless economic activity, and what proportion is useless economic activity entangled with legitimate human need? Environmental policy documents don't answer these questions, but they do provide information that helps us to craft a vision. Utilizing Oregon's consumption-based greenhouse gas inventory—which looks at all energy use to meet in-state consumption, regardless of where that energy use occurs—we throw out some numbers. We estimate that less than 5% of current economy activity is essential. A very significant proportion of that is wrapped up in heating, cooling, and cooking. We then examine ways to meet these basic human needs. Having a concrete vision of this nature allows us to contemplate rapid shifts, whether out of a conscious choice to stop destroying the world or because the global economy ceases to function. 

Those of us who understand the world cannot exercise power, while those who exercise power cannot understand the world. We have all fractured, but in different ways. Weaving together recent papers on the psychological correlates of scientific divisions, we ask: Why are lawyers and business majors so over-represented in elected offices? Why are engineers 17 times more likely to engage in authoritarian political violence than would be expected from their presence in the population? Why are social sciences majors so much more likely to participate in egalitarian political violence? We examine three psychologies, with correlated social role specializations and approaches to knowledge. We use the academy to illustrate these psychologies, calling them Technics, Science, and Literary Experiments. We then ask what the adventure of becoming more integrated beings looks like. In the process, we discover how conscious awareness of the multiple selves we contain characterizes both psychosis and the mystical experience—that the distinction is less one of logical structure than emotional tone. To overcome our fracture, we must become able to confront the strangeness of being a single body that contains many selves.