How has the rapid pace of change overwhelmed modern humans. What has caused the collapse of traditional sources of meaning. How can we restore meaning and stability in our lives. What steps can we take to recapture a sense of purpose and connection.
The Collapse of Meaning in Modern Society
In today’s rapidly changing world, many people are experiencing what author Jamie Wheal calls a “collapse of meaning.” Traditional sources of stability and guidance, like organized religion (Meaning 1.0) and modern liberalism (Meaning 2.0), no longer provide the structure and security they once did for many individuals. This breakdown of meaning is leading to widespread confusion, anxiety, and a sense that society has lost its moorings.
Wheal argues that the dizzying pace of change in areas like technology, economics, politics, and the environment is overwhelming our cognitive capacities. As he puts it, “Everything is going into exponential change, from education to quantum computing, to cryptocurrency, to transport, to macroeconomics, to geopolitics, to climate crisis, to everything. It’s breaking our brains.”
The Rapid Pace of Human Civilization
To understand the scale of change we’re experiencing, Wheal offers a striking analogy:
- If all of life on Earth were compressed into a 24-hour day, anatomically modern humans would appear just 4 seconds before midnight
- Cave paintings would emerge at 1 second before midnight
- Our entire experience of civilization has occurred in a fraction of a second on this timescale
This puts into perspective just how quickly human society has developed, and how new our current challenges are in the broader scope of our species’ existence.
The Rise of Rapture Ideologies
In the face of this meaning crisis, many people are turning to what Wheal calls “rapture ideologies” – belief systems that promise escape or transcendence from our current difficulties. These can take various forms:
- Religious apocalyptic beliefs
- Techno-utopian visions of merging with AI
- Political ideologies promising radical transformation
- New Age philosophies of spiritual ascension
While these ideologies offer comfort to some, Wheal argues they ultimately fail to address our core need for meaning and connection in the here and now.
The Search for Meaning 3.0
Rather than seeking escape, Wheal proposes we need to develop a new framework for meaning – what he calls “Meaning 3.0.” This approach would blend elements of traditional religion and modern liberalism, but without promises of otherworldly salvation or utopian progress.
How can we cultivate this new source of meaning? Wheal suggests focusing on three key areas:
- Healing trauma
- Reconnecting with inspiration and a sense of awe
- Fostering deeper human connections
By addressing these fundamental human needs, we can begin to restore a sense of purpose and groundedness in our lives.
Mending Collective Trauma
One of the first steps in reclaiming meaning is addressing the collective trauma that many people are experiencing in the face of rapid change and instability. This trauma can manifest as anxiety, depression, addiction, and a general sense of disconnection from ourselves and others.
Wheal argues that we need to develop better tools and practices for processing trauma, both individually and collectively. This might include:
- Expanded access to mental health resources
- Integration of trauma-informed practices in education and healthcare
- Community-based healing initiatives
- Exploring responsible use of psychedelic therapies
By acknowledging and working through our collective wounds, we can create a stronger foundation for rebuilding meaning in our lives.
Rekindling Inspiration and Awe
Another crucial element in restoring meaning is reconnecting with experiences of inspiration, wonder, and awe. In our hyper-connected, information-saturated world, it’s easy to lose touch with the sense of mystery and transcendence that has traditionally been a source of meaning for humans.
Wheal suggests we need to intentionally cultivate experiences that evoke these feelings. This might involve:
- Spending more time in nature
- Engaging with art and music
- Practicing meditation or contemplative practices
- Exploring altered states of consciousness through breathwork or other techniques
- Pursuing challenging physical activities that induce flow states
By regularly accessing these states of inspiration and awe, we can counteract the numbing effects of our overstimulated modern lives and reconnect with a deeper sense of meaning and purpose.
Strengthening Human Connections
Perhaps the most important aspect of rebuilding meaning in our lives is fostering stronger, more authentic connections with other people. In an age of social media and virtual interaction, many people are experiencing a profound sense of loneliness and disconnection.
To address this, Wheal advocates for intentionally creating spaces and practices that facilitate deep human connection. This could include:
- Reviving communal rituals and celebrations
- Creating intentional communities or co-living arrangements
- Engaging in group practices like ecstatic dance or breathwork
- Participating in service projects or collective problem-solving initiatives
- Cultivating deeper, more vulnerable conversations with friends and loved ones
By strengthening our bonds with others, we can create a web of meaning that supports us through times of change and uncertainty.
Embracing Complexity and Uncertainty
A key aspect of developing Meaning 3.0 is learning to embrace complexity and uncertainty rather than seeking simplistic answers or escapist ideologies. This requires cultivating certain cognitive and emotional skills:
- Developing greater tolerance for ambiguity
- Practicing intellectual humility
- Improving our ability to hold multiple perspectives simultaneously
- Cultivating emotional resilience in the face of change
By embracing the inherent complexity of our world, we can move beyond the false comfort of black-and-white thinking and engage more fully with the richness of human experience.
Integrating Traditional Wisdom and Modern Knowledge
Another important aspect of developing a new framework for meaning is finding ways to integrate valuable insights from traditional wisdom traditions with the best of modern scientific knowledge. This synthesis can provide a more holistic understanding of the human experience and our place in the cosmos.
Some areas where this integration might be particularly fruitful include:
- Exploring the intersection of contemplative practices and neuroscience
- Investigating the psychological and physiological benefits of traditional rituals
- Examining the parallels between mystical experiences and findings in quantum physics
- Applying ecological wisdom from indigenous cultures to modern environmental challenges
By bridging these different ways of knowing, we can develop a more comprehensive and resilient framework for meaning in the modern world.
Cultivating Personal and Collective Agency
A crucial component of restoring meaning in our lives is reclaiming a sense of agency – the belief that our actions can make a difference in shaping our lives and the world around us. In the face of global challenges and rapid change, many people feel powerless and overwhelmed.
To counter this, Wheal suggests focusing on:
- Developing practical skills that increase self-reliance
- Engaging in local community initiatives
- Participating in collective problem-solving efforts
- Cultivating a growth mindset and embracing lifelong learning
- Practicing “micro-actions” – small, daily choices that align with our values
By taking concrete steps to increase our sense of agency, we can move from a position of helplessness to one of active engagement with the challenges and opportunities of our time.
In conclusion, while the collapse of traditional sources of meaning presents significant challenges, it also offers an opportunity to develop a more robust, flexible, and inclusive framework for finding purpose and connection in the modern world. By focusing on healing trauma, rekindling inspiration, strengthening human connections, embracing complexity, integrating diverse knowledge, and cultivating agency, we can begin to “win back our minds” and create a more meaningful and fulfilling existence in the face of rapid change and uncertainty.
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Why the world is going crazy—and how to win back our minds
Who’s in the Video
Jamie Wheal
Jamie Wheal is the author of the global best-seller and Pulitzer Prize-nominated Stealing Fire: How Silicon Valley, Navy SEALs and Maverick Scientists are Revolutionizing the Way We Live and Work[…]
Go to Profile
Part of the Series
The Big Think Interview
Why the world is going crazy—and how to win back our minds
Why are rapture ideologies exploding?
- The speed at which civilization is progressing has become overwhelming for modern humans and has caused what Jamie Wheal (author of Recapture the Rapture, founder of the Flow Genome Project, and host of the Collective Insights Podcast) calls a “collapse of meaning. ”
- For many, Meaning 1.0 (organized religion) and Meaning 2.0 (modern liberalism) no longer provide the structure and guidance that they used to. “It does feel like the handrails, the things we used to look to for stability and security, have evaporated,” says Wheal. “If we’ve experienced a collapse of meaning, how do we go about restoring it?”
- In order to reach Meaning 3.0—which Wheal says is a blend of traditional religion and modern liberalism without the promise of an escape—we need to focus on mending trauma, reconnecting with inspiration, and connecting better with one another.
”Check out Jamie Wheal’s latest book Recapture the Rapture: Rethinking God, Sex and Death in a World That’s Lost Its Mind.
JAMIE WHEAL: It’s really easy to forget, that we’re just monkeys with clothes. If you took all of life on Earth and you compressed it into one 24-hour day, anatomically modern man shows up at four seconds before midnight, cave paintings at one second before midnight.
We’ve been playing at civilization for a fraction of a second.
Everything is going into exponential change, from education to quantum computing, to cryptocurrency, to transport, to macroeconomics, to geopolitics, to climate crisis, to everything. It’s breaking our brains. We’re overwhelmed, we’re collapsing in grief. It does feel that the handrails, the things that we used to look to for stability and security, have just evaporated. If we’ve experienced a collapse in meaning how do we go about restoring it?
I’m Jamie Wheal, founder of the Flow Genome Project, and author of “Recapture the Rapture: Rethinking God, Sex, and Death in a World That’s Lost Its Mind.” The collapse in meaning, that I think you can at least argue we’re in the midst of right now, is complex and multivariable. We’ve had a collapse in traditional organized religion, what you could call kind of Meaning 1.0. For the first time ever, the nuns, the spiritual but not religious, like the “none of the above’s,” is the largest and fastest growing religious movement in North America.
There are increasingly folks that feel like, “Hey, those stories, those codes, those ways of being, don’t match my identity. Don’t match my choices. Don’t match my community.” So organized religion is no longer a place to hang our hats. And at the same time, modern liberalism has also been getting a little creaky. That’s Meaning 2.0. Think of the ivory tower in academia, news media, businesses, and corporate titans and leadership, potentially even medicine. And you just take those and you just go one by one. You’re like, oh, well, Goldman Sachs sold middle America down the river in 2008. And McKinsey helped Purdue Pharma sell more OxyContin well after the negative effects were demonstrated. The New York Times and The Wall Street Journal, which used to be considered the journals of record are now imploding. And the same thing with doctors, the same thing with corruptions in peer review, and the replication crisis. Basically everything you’ve ever seen on a TED Talk is probably not true.
So all of the places that we used to use rules of thumb or decision-making shortcuts, that’s just evaporated. So in that collapse, we’re getting fundamentalism on one side, and we’re getting nihilism on the other. We’re getting diseases of despair. We’re getting real heartbreak. I think you could make a case that that is why we’re seeing this uptick in conspiracy theories of all stripes. Will anybody make sense of all of this nonsense for me? If you can give me a happily ever after, if you can tell me that I’m one of the good guys, and you promised to get me to the other side, hundreds of thousands of people these days, are deeply vulnerable to that promise. These are rapture ideologies. We can see examples of that with ISIS and Christian Zionism. But I think what is equally important to note is that they show up in Wall Street, in Silicon Valley.
All of these rapture ideologies share the same structure. Number one, the world as we know it is screwed. Number two, there’s an inflection point coming soon.
Number three, as soon as we get to that inflection point, me and mine, the elect, the saved, are going to score one of the golden tickets to the other side. Number four, so let’s get there as fast as possible. Don’t worry about the collateral damage of the world we’re leaving behind. So the question then is, how do we create liberating structures so that a lot of people all around the world, can experiment, innovate and adapt their own approaches to finding and restoring meaning, without it coming tops-down? If we want to create Meaning 3.0, which is a blend of traditional religion, and modern liberalism, how do we have the salvation that religion promises, and the inclusion that modern liberalism is committed to? From Meaning 1.0, we need healing, inspiration and connection. From the modern liberal side, we want this to be open-source. We want anybody anywhere to have access to this, needs to be scalable, really cheap or outright free. And then the third, is it has to be anti-fragile.
But as Mike Tyson said, “everybody’s got a plan until they get hit,” right? So the idea of an anti-fragile solution is one that actually digs in and get stronger, more rooted, more effective as things deteriorate around it.
If you want to do things that everybody has access to that are effective, start with evolutionary drivers like breathing, sexuality, embodiment, substances and music. Our nervous systems and our bodies can actually be profoundly potent tools to discharge trauma, and to prompt peak states and inspiration. Bringing that design thinking approach is an attempt to support that. So that would be the hope for Meaning 3.0. It doesn’t promise an out for an escape. It doesn’t promise a happily ever after that is structurally different from right here, right now. We need tools to mend our trauma, tools to reconnect with inspiration, why we’re here and what it all means, and tools to better connect with each other. And if we can do that, then we stand a chance of recapturing our rapture, our bliss, our contentment, our belonging, our passion, and the story of who we are, the story of where we’re going, and the commitment to figure out together what do we do now.
What does it mean to win back – Definition of words
Explanatory dictionary of the Russian language. D.N. Ushakov
win back
win back, win back, owls. (to win back).
what. Playing to return (lost). Win back your money.
no options stop playing; see (from) 1 to 1 val. We have already played.
Explanatory dictionary of the Russian language. S.I. Ozhegov, N.Yu. Shvedova.
win back
-ay, -ay; -played; owl., what. The game to return the lost. O. losing. Oh point.
nes. win back, -ay, -ayesh.
n. acting out, -a, m.
New explanatory and derivational dictionary of the Russian language, T.
F. Efremova.
win back
owls. transition and indefinitely. unfold
Stop playing smth.; stop the game.
fixed Spend some time playing smth.
also win back.
Examples of the use of the word win back in the literature.
The musicians, who played in full on the occasion of a sold-out crowd, drank beer from their throats so as not to stain washed glasses.
For example, if he folds the second club, South will play an ace and a jack and, having two entries on the table, will play the fourth club.
As before, he put the bells of the church of St. Maron above all, but often, having played there on a feast day, at early mass, he would go to the other bell tower late, and I would come there to hear what a wonderful sound the Big or Small bell had, about the peculiarities of the sounds of which he had told me the day before.
The band played in such a way that if the audience had been asked, they would have tattooed Kirill’s name on their foreheads right there.
There were many performances – small and large, triumphant and less successful, but there has never been a breakdown, so that with hissing and booing.
Just a test, the female cop said, her eyes fixed on the unused Blue and won back Cream feathers lying on the floor.
During this time, Kolya Zarhidi managed to win back all the losses, all the cash and the cattleman’s carriage, on which he arrived from Enduria.
Cloud, driven by the cries of the Dragkar, ran so that Rand could not even think of slowing down his run, even if he wanted to, nevertheless, the gray one could not win back more than a step from the other two horses.
Having played the signal, the herald, who took his place in the arena in front of the center of the tribune, solemnly proclaimed, addressing not only his master, the earl, but also to all present: – With the gracious permission of my lord and the permission of his highness Prince Edward, Sir Brian Neville-Smith and Sir Emblys de Brague will cross spears in the next duel.
The bald man looked at him with surprise, as if seeing for the first time: – What, Maklak, do you want to play the mare?
And when Danilov woke up, the left soft had already played its part, leaving some kind of gray haze in the visual field, through which the mimics of the room vaguely looked through.
She played the sixth take on such an anguish, in a close-up that completed the frame, she gave such genuine spiritual anguish that the director was very pleased with her.
However, once or twice Osman took Roma to visit kunak, bet on him and won back with a vengeance.
Another thing is that, having survived what happened, having calmed down, thinking about what to do next, he may even regret his impulsive decision, he wants to play back once again.
If the spades are also good, I can play the ace and the king of spades, kill the king of clubs and, entering the table with trump, pick up the clubs won back.
Source: Maxim Moshkov Library
The meaning of the series finale “Play Back” through the outfits of the heroine Nicole Kidman
In 2020, the miniseries genre is flourishing like never before: at first everyone was talking about the Netflix premiere of “The Queen’s Move” directed by Scott Frank and admired the outfits of the young chess player Beth Harmon, and now they switched to the new HBO drama “Play Back” directed by the Danish director and Oscar winner Suzanne Beer.
It stars Nicole Kidman (who is also a co-producer of the project) and Hugh Grant, and the script was written by Big Little Lies writer David E. Kelly. Of course, with such a stellar cast, the series simply could not get lost on Amediatek. But no one predicted such a success: the series started more successfully than Game of Thrones in 2011.
The story is based on the book You Should Have Known by American writer Jean Hanff Korelitz. The ideal life of a married couple from the Upper East Side collapses overnight – their friend is found murdered. An investigation begins, and more and more mysterious details emerge about the character of Hugh Grant, a pediatric oncologist, who also seems to be an ideal husband and father. Not everyone was satisfied with the ending of this story – Hailey Bieber, Kerry Washington and half of Instagram have already managed to discuss the ending in stories with subscribers. And only a few paid attention to how many secret meanings the on-screen wardrobe of Kidman’s heroine, the successful psychotherapist Grace Fraser, keeps.
Let’s take a look at her outfits and tell us why we shouldn’t ignore the signs that the show’s costume designer Sinye Seilund so desperately sent us.
Beware of spoilers!
Life before the tragedy
At the beginning of the drama we have before us a luxurious, self-confident and loving wife, mother and society lady Grace Fraser. She prefers restrained tones and strict styles: here she is in therapy with a client in a burgundy blouse, and then in a Roksanda dress of the same color for lunch with her friends. A rich wine shade with a transition to purple immediately shows the passion and endurance of her heroine. Favorite character Kidman – Max Mara, Etro with their signature pattern and Bottega Veneta. “Her style is not a demonstration of fortune or wealth. You will never find logos there. She is part of the Upper East Side, but at the same time stands out from its general background, ”says Signe about Grace’s wardrobe.
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Nicole Kidman in a Roksanda dress
Givenchy dress – in the best traditions of the Upper East Side 90 007
The culmination of the couple’s luxurious life is the last joint exit of Grace with her husband before his arrest.
She appeared at the auction in a luxurious metallic Givenchy dress, in the best traditions of Gossip Girl (we can easily imagine Serena van der Woodsen in the same outfit). Grace’s image was complemented by a cape with a floral print, which in future episodes will be replaced by voluminous and rough coats.
Nicole Kidman in Givenchy
Why everyone is talking about coats
Here we come to the show’s calling card: a variety of coats with luxurious textures in deep shades – from wine suede in the spirit of the 70s to classic wool. And the actress herself perfectly answers the question why so much screen time her character wanders around New York in a Max Mara coat specially tailored for her: “I thought: I’ll just put on one coat and walk around in it?” But then the coat became a part of me,” Nicole shared in an interview with Entertainment Weekly. – The coat is in a sense a through line of the entire series. It protects me, but it is also my personality. It has so many layers.
This is my barrier and my shield from the world, it envelops me.”
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Nicole Kidman in a Max Mara coat
Throughout the screen time, Fraser wears coats exclusively in autumn shades. Even when her husband’s trial begins, Grace appears in a strict 3.1 Phillip Lim – already much less accented so as not to attract too much attention. And when Grace is hiding in a country house from the attention of the press and the police, we see her in a classic gray checkered coat.
Nicole Kidman in 3.1 Phillip Lim
Popular
did not call names in the press – and “the most terrible misunderstanding”, and “along with the energy of a rich witch.” But in it, Fraser looks more powerful than ever: this is her armor, and in it she is ready to go to court hearings to the last, fight for the truth and at the same time not be afraid to lose face.
Nicole Kidman with a Metier London Sergeant bag
What bags tell us about
If accent coats immediately catch the eye and take up all the space, then Fraser bags had to be considered almost frame by frame.
