hat if everything that is considered good in the world, was in reality bad for humanity, and everything bad was good or good is good and bad is bad, but one at least momentarily influences the other one.
This sudden reversal might not necessarily lead to a tragic outcome.
Too much consumption of anything might be considered illegal waste when large segments of the population go without. Tempering consumerism might stimulate sharing and greater equality, without slowing capitalism.
People living with less are already considered closer to divine providence – although most people strive to have more in the future than they have at present. The poor are richer because their judgment is not clouded by the moral vices such as greed, envy and just the thought of doing better with more than thy neighbour when a lot of people do with a lot less.
In the same way that the dark shadows in the corridors of time dissolve in the shifting sunlight, or a street lamp lights a neighborhood market square, evil may become influenced by good and shape shift closer to the better examples of humanity that already shine in the light.
An automobile factory, still manufacturing gasoline internal combustion engines, might be criminalized in an environment of life threatening climate change events. The capitalists controlling the factory would have to go underground to continue to profit from production.
What would they feel, where would they go, how would they survive?
Good and evil influence each other, usually as oppositional forces. So, if good and evil drew closer together, one might become a bit like the other one, at least in the circumstances in which the respective entities find themselves.
TRANSCENDENTAL MOMENTS OF CHANGE MAY TEMPORARILY SHIFT BACK BEFORE MOVING FORWARD AGAIN
What if the ancient oceans that carved the canyons suddenly returned – suddenly as a relative term occurring over a millennium – and the ocean floors became canyons, dried up and unbearably hot, like Monument Valley and the Grand Canyon.
Role reversals would instantly result in significant outcomes.
Society already has difficulty distinguishing right from wrong, good characters from bad. The antihero, for example, accomplishes good by doing whatever is deemed necessary, however illegal, to affect that end considered worthy of the effort. In these bent realities, the outcomes justify the means, when the prevailing reasoning is that the ends do not justify the means.
Capital punishment, for example, is a means to end violent crime that has occurred beyond redemption. But the means contradicting the end goal brings into question the righteousness of justice and the true good of humanity.
Little wars prevent bigger wars, and assassinations prevent political movements of change from turning to violence too effect the sought after reversals. But do the means justify the ends?
When exactly political change is a good thing, and when the status quo is bad, can be ambiguous, with the authority of the ultimate decider coming from reading tea leaves.
The transcendental moments of change may temporarily shift back a bit before moving forward again. Momentum toward social and political change can be pushed back on – perhaps indefinitely.
However, when the momentum one way or the other way becomes frustrated, the volatility created jeopardises the fragility of an already tenuous peace.
Why people go to war and kill is often compelled by a selfish fear for survival. Change is considered dangerous by those people who already have what they want. Nothing like a war to extend the duration of the status quo built on the oscillating underground backroom networks connected through war and peace.
The dramatic reversal makes for the best film plots. What at one point seems like an all too predictable outcome – for which the end can not come soon enough – becomes a bit of suspenseful uncertainty thriller with an ambiguous result.
A certain loss becomes a hoped for victory.
Turning the future one way or the other requires determination. Altered realities do occur just as much as parallel realties. What occurs in one life may have quite the opposite result in another life. And one may never know with any great deal of certainty what occurs over there unseen behind closed doors.
The markers may be there to indicate a better way, but if those signals are false or just indications of a shallow surfacing of what is hoped for in both narratives, then a life without may be better than superficial projections of what could be.
