Similarly, readers who are knowledgeable about alternative scientific paradigms and technologies may be feeling impatient with my skepticism of the idea that these will save humanity. Although I have firsthand experience with several technologies that conventional science calls impossible, I will not promote them in this book. The reason is, again, if these are to save us, then why haven’t they already? Many have been known and suppressed for decades. I have read the literature alleging that this suppression is conscious and systematic; I think it is mostly, rather, unconscious and systemic. Through a thousand mechanisms, we have suppressed them because they do not fit into our mythology and identity. Equivalently, one might say, we were not ready for them. We were not ready for technologies that were distributed rather than centralized, that released control from the experts to the people, and that necessitated seeing the interconnectedness of all things. Symptomatic of our unreadiness is inventors’ rush to patent each new miracle device, attempting to contain something of the new story within the structures of the old. Perhaps these technologies of abundance—of energy, health, time, and life—will leave the margins and take hold only when we, collectively, exemplify abundance ourselves through generosity, service, surrender, and trust.

We are on the brink of a wholesale metamorphosis. We will never embrace the technologies of interbeing from the mentality of Separation. These technologies are not a magic bullet, though I do think, in the end, they will indeed be part of our healing. But a shift in our perceptions, in our worldview, comes first. At the present juncture, the primary importance of the technologies of interbeing isn’t in what they can do. It is that they puncture the reality bubble in which we have lived, showing us that neither we nor the world is what we thought. Their significance is the same as that of any paradigm-busting phenomenon.

Now it is easy to believe, when surveying the widespread denial of climate science in my country, that the problem is unscientific attitudes. If only we would listen to the scientists! Unfortunately, the same exhortation is also deployed in the context of genetic engineering of crops, nuclear power, and other questionable technologies that I hesitate to mention lest I too be tarred with the very wide brush of “antiscience.” While the two examples above don’t enjoy anything like the unanimity that anthropogenic climate change does, advocates like Michael Specter do not hesitate to brand opponents as unscientific. All the more unscientific would they consider my beliefs about holistic medicine, qigong, biodynamic agriculture, water memory, biological nuclear chemistry, crop circles, psi phenomena, over-unity devices, radioactive waste remediation, and Santa Claus. There, I’ve let the cat out of the bag.