As humanity navigates the complexities of the rapidly changing world in the 21st century, a disconcerting truth emerges: explosive population growth, relentless domination of the Earth, and the subjugation of other life forms have collectively set in motion a catastrophic mass extinction event and an existential crisis for humanity. This impending crisis often eludes collective awareness, concealed beneath the veil of what was once a comforting belief in human exceptionalism. However, this very conviction now poses a fundamental threat, demanding a profound shift in perspective and priorities as the world enters this new century.
When one observes the prevailing anarchy and chaos, it becomes evident that Nepal requires this shift more urgently than any other nation in the world. The alarming reality of the impending ecological catastrophe is often overlooked or deliberately silenced in societal discussions. Instead, placing blame on foreign countries has historically served as a convenient means to avoid taking responsibility for issues related to corruption and poor governance. The basis for this tendency lies in what can accurately be termed ‘Human Supremacy.’
Astonishingly, the ascent of human supremacy has unfolded at an incredible pace, especially in the last 10,000 years, coinciding with the rise of agriculture, farming, and animal husbandry. As a result, in a mere blink of evolutionary time, humanity has transformed from a population of about one million, surviving as gatherers and hunters for nearly 300,000 years, to a staggering global population of eight billion. This transformation, however, isn’t a predestined evolutionary course; instead, it stands as an accidental and unprecedented aberration in the planet’s geological history, which inadvertently spawned civilizations with their complex set of challenges.
The notion that civilizations often perceive themselves as superior is a well-documented observation in both history and sociology. This sense of superiority frequently arises from cultural, technological, or economic accomplishments, resulting in ethnocentrism that overshadows numerous challenges faced by humanity. For example, the strong appetite for meat consumption within civilizations presents a substantial challenge. The demand for meat production has triggered widespread deforestation, habitat destruction, and the excessive depletion of water resources, all of which significantly contribute to ecological imbalances and the endangerment of countless species.
The practices associated with the meat industry, including factory farming, harm the environment and raise profound ethical questions about the treatment of animals. Reevaluating the relationship with meat consumption becomes integral to reconsidering the concept of civilization in light of its planetary impact. To illustrate, livestock production alone accounts for 15% of all global greenhouse emissions. Cutting down on meat and dairy consumption not only reduces pollution but also preserves land and water resources, while preventing deforestation. Scientists emphasize that this is the most impactful action individuals can take to reduce their environmental footprint. Also, runoff from cattle farms, containing antibiotics, hormones, and pathogens, can harm aquatic ecosystems and human health. These concerns have spurred calls for more sustainable and ethical practices within the industry, as well as the development of plant-based and lab-grown meat alternatives as well as the adoption of Metahumanism, which advocates embracing diversity, symbiosis, and non-violence in interactions with all life forms.
Acknowledging the ethical challenges posed by the consumption of animals adds another dimension to the call for transformation. The act of eating animals perpetuates harm to non-human species. This ethical aspect underscores the urgency of adopting a Metahuman perspective and reevaluating choices to foster a more compassionate and sustainable coexistence with the natural world. This philosophy holds particular relevance in addressing issues of ongoing social disharmony in Nepal.
If one delves further into the root causes of this crisis, inextricable connections to more overarching issues such as domination, control, ethnocentrism, the exploitation of animals, and the disruption of social harmony become evident. These interconnected issues are collectively responsible for propelling humans and other species towards the precipice of ecological disaster. Resolving this will require breaking free from entrenched ontologies steeped in algorithmic reductionism. In fact, an urgent redirection is needed, one that leads humans toward a Metahuman shift that actively celebrates the myriad forms of intelligence present on Earth.
Metahumanism, as an ideology, encourages humans to wholeheartedly embrace this rich diversity and to transcend the age-old boundaries that have artificially separated humanity from the broader natural world, echoing the traditional reverence of nature by many cultures. Metahumanism encourages the exploration of novel avenues of coexistence, collaboration, and even co-evolution with fellow inhabitants of this planet. At its core, Metahumanism is a clarion call for a profound shift in perspective, urging recognition that intelligence is not the exclusive domain of only the human species; rather, it is a magnificent and multifaceted mosaic of capabilities, potentials, and expressions that intricately enrich the interconnected web of life itself.
Amidst the pressing challenges faced by the world, it is imperative to acknowledge the intricate intersection of ethnic conflicts, often rooted in the belief of one’s group’s inherent superiority, which mirrors the harmful narrative of human supremacy. These conflicts sustain divisions and hostilities among various groups, hindering the collective effort needed to avoid the impending mass extinction and human existential crisis. Tackling these conflicts effectively hinges on recognizing their inextricable connections to more overarching issues of domination and control – the very issues responsible for propelling humans towards the precipice of ecological disaster.
The time has arrived for humans to profoundly reconsider their place within the intricate tapestry of life on Earth. The concept of human supremacy, as well as the superiority of ethnic groups, and belief systems underpinning many of their actions and attitudes, can no longer hold sway in the face of an impending ecological, social, and economic catastrophe. A shift away from the prevailing narrative that enshrines civilization as both inevitable and superior is needed, gravitating instead towards a Metahuman perspective that champions diversity, symbiosis, and the beauty of indeterminacy. This applies to political parties and the Nepali people as well.
The Metahumanism shift demands that humans critically examine their traditions, scrutinize their assumptions, and even reevaluate their way of life. More importantly, this transformative shift offers the promise of a more harmonious and sustainable future for all life forms that share this planet. To genuinely address the looming ecological and social challenges, it is necessary to confront and resolve religious and ethnic conflicts, acknowledging their role in perpetuating division and obstructing a united response to these pressing issues. Uniting in the face of these challenges is not merely a necessity; it is a profound moral imperative vital for the preservation of life on Earth, as well as for Nepal as a whole to survive.
Hence, individuals or groups intent on disrupting social harmony should not be permitted to succeed, as their actions typically serve to benefit politicians who exploit these divisions for their own gain. Instead, Nepal needs politicians who prioritize and advocate for social harmony, working towards unity and cooperation among diverse groups in society. Rajendra Prasad Lingden has emerged as a leader who prioritizes the welfare of the nation over partisan interests, striving to achieve the greater goal of maintaining social harmony in Nepal, especially at a time when the nation is perched on the brink of becoming a failed state
In fact, Nepal has already failed primarily due to its longstanding struggle with dysfunctional 18th-century-style centralized institutions, including bureaucracy, political parties, and parliament. These institutions have grappled ineffectively with adapting to the disruptive changes brought about by the digital revolution and globalization. Within this context, the political class in Nepal clings to an outdated mindset, reminiscent of bygone eras, resisting reform and perpetuating corruption. This disconnect between governance structures of old and the evolving needs of society is pushing Nepal towards ethnic violence and social unrest.
This crisis is characterized by the simultaneous decline of established norms and the tumultuous emergence of new paradigms. Amidst the prescribed rhetoric of political parties, the nation finds itself submerged in this profound crisis, echoing the words of Antonio Francesco Gramsci that “the crisis consists precisely in the fact that the old is dying and the new cannot be born.” In the Nepali context, this anarchy can be attributed to the political class, which continues to operate with a mindset rooted in the past, failing to adapt to the changing times. Meanwhile, society’s conflict exposes the stark contrast between outdated governance and evolving public expectations, with the old paradigm still hindering the new from thriving.
To pave the way for a prosperous future, Nepal must distance itself from old paradigms, following a path reminiscent of countries that have collapsed in the past. Instead, the nation should wholeheartedly embrace Metahumanism, a philosophy that champions diversity, symbiosis, and the recognition of intelligence among all species, individuals, and communities. This Metahuman shift is paramount in fostering a more harmonious and sustainable future, transcending the limitations of outdated ideologies that are currently pushing Nepal to the brink of anarchy.