Category Archives: Psychology

Culture, Self and Law

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By Darren Allen

Source: Off-Guardian

This is an extract from Self and Unself, Darren Allen’s new ‘philosophy of all and everything’. Some of the terms herein — consciousness, self, ego, etc — may appear somewhat mysterious or abstract as they are explained in earlier sections of the book.

Self produces manifest culture, and then that culture shapes self. First, self is externalised as an expression — some kind of act or presentation. The expression appears as an object, a thing in the world, which is related to other objects, which are then reappropriated by man back into the self.

A band releases an album, a building company constructs a block of flats, an advertising agency puts up hoardings around town, an individual recounts a few anecdotes. The songs, the dwellings, the signs and the stories become part of a world which then shapes those within that world.

If self is unselfish this process ultimately begins “beyond” culture, with consciousness, to which the reappropriated modifications are subject to some kind of evaluation — I can reject the bullshit music, the ugly council estate, the advertising lies and the witless jibber-jabber.

If, however, self is fundamentally egoic, consciousness is given no freedom to operate, and the caddis case is formed almost entirely from without, walling up inner quality, and with it, genuine individuality.

First self speaks, then the words get set in stone, then the stone speaks to the self, writing its words back into the human heart, which speaks again.[1] If there is freedom to speak, and to be heard, and to walk away, this dialogue (or dialectic) is fruitful and serves man.

But, just as if one person screws another down and forces words into her head it is no longer a conversation, so if society (culture plus self, or selves) fills its schools and lines its streets with messages that all say the same thing, with no way of escape, then we are no longer individuals participating in a society, but stackable storage units for whomever or whatever is filling us with the things we are forced to feel, eat, look at, think about and energetically engage with; in short, build our selves with.

Culture was once built from nature, and, more intimately, from the unselfish origin of that which nature and culture have in common. This is why pre-civilised man considered nature and culture to be identical. The more culture came to be built from itself, the less it served the essence of man, until it came to compel man to accept its objective validity or suffer the consequences. Not in an overt tyrannical sense, but in the unalterable fact of its existence.

You can think away culture or pretend it doesn’t matter — ignore, say, the rules of language or pretend that they are dispensable, but you will be punished, mocked, excluded, brought back into line or killed. Likewise, if your social self is at odds with your individual self, then all kinds of problems are on their way. This does not mean that I must be something other than my social self, but that I am continually compelled to harmonise the two, and if I can’t — if I cannot be in the world who I feel I really am—then I will suffer in the world, as everyone who is honest does.

Ego keeps this suffering at bay by endlessly affirming its social self. As that most unreal and egoic of sources, the average Teevee-American has it, ‘I am a cop, it’s what I do…’ ‘I am a mother, it’s what I do…’ Or, alternatively, ‘This is my town, these are my people’.

Such a ‘self’ is not something which is invented, it is there, ‘inside me’. I look inside and see that I am the cop or mother that society takes me to be (or, for the fake outsider, that I wish society to take me to be). And I have no desire to be anything else. Not that there is anything wrong with inhabiting a role, nor with identifying with a community, nor that there aren’t always elements of self that do not fit into what is required by the social world; rather that ego hides from itself in its social representation.

Man may be psychologically and spiritually deformed by his activity within the egoic group or institution, he may work in a mechanical manner, in mediated environments, in order to produce or manage things which have no recognisable human meaning, and he may be forced to conceal his horror and disgust behind an upbeat mask of emotional management, but if there is no truth beyond a self-constructed from the group, he will defend his deformity, and consequent duplicity and misery, as truth.

All criticisms of the group are taken to be criticisms of the self — ‘I am mortally offended by your prejudice’ — and all criticisms of the self are taken to be prejudice against the group — ‘It’s not because you are repulsed by my moral deformity, it’s because you are racist/homophobic/anti-white/anti-American etc’.

The seamless unity of self and society in the egoic mind explains man’s total blindness to systemic constraints, and to the fundamental paradigms of the system. They are one with his ego, which is why, today for example, man spends so much time thinking and talking about voting, about reforming teaching, about having fairer laws, about creating cleaner motorways and so on and so forth; but not a word on how disabling democracy is, or education, or law, or transport, or the encompassing system, which is as invisible to him as water is to a fish, or anger is to a van driver.

*

The social self and its inner component, the personality, are maintained through communication, through constant confirmation (either explicit or implied) of who I am to others. When there is nobody to validate my personality, it dies, which is why solitude is so necessary to people with character — who need to periodically let their personality wither away in winter so that spring life might grow—and so terrifying to people without character, who must exist in a constant stress of forced blooming for the world.

Likewise, if a critical avenue of personality-confirming communication is permanently disrupted—if a lover leaves, or a mother dies, or self is forced to live in another country, cut off from its culture—the whole world crumbles. The egoic self, forged through the shared reality created with a partner, a family or a society, is ripped out.

This is why people stay in abusive relations and in abusive societies. Leaving the objective world of the known is to be plunged into chaos, a fate worse than death for ego, which may even choose death in preference.

Loss of self-reinforcing dialogue is not just a threat to the individual self, but to the social body, which provides all kinds of ritualised means by which the disrupted self is expected to deal with its disarray and return soothed and placated to the ‘normal’ world. A spouse torn apart by the death of a partner is fine, we can accept and sympathise; but if the grief is too noisy or outstays its welcome, then the social world will take measures to exclude it, quarantine the infection as it were, and remove conspicuous misery from the scene, so that production and consumption can smoothly proceed.[2]

For the same reason, madness, bizarre dreams and visions, psychotropic intoxication, spiritual extremism and all other exits from the system—including literally leaving it to gad off into the forest—are to be bricked up, or, if that’s not possible, managed by society, which deals with the void by projecting a screen of rationalisations onto it.[3] Your visionary dream was a message from Satan, or a repressed desire, or a random brain signal, your glorious experience of the fundamental oneness of creation was a message from Allah, or a crazed illusion, or confirmation of your status as our Mystic Cham.

All of these validations are gratefully taken up by the ego, which cannot bear to be cut off, alone (or alone with unself), and prefers to masochistically submit itself to The Worldview — or, on behalf of that world, to sadistically control others — rather than have to face any kind of reality beyond the boundaries of the social known.

Just as society is threatened by loss of face and loss of reason, so it must also deal with the danger of men and women rebelling against their internalised role; finding, for example, that being a nice obedient little wife, or the upwardly-mobile manager of a car-rental firm, is something of a burden, and that they’d rather be members of a non-stop erotic cabaret or hunting-and-gathering in Botswana.

It’s fine for a man to masturbate to high-budget porn, or for a woman to spend a month on safari, but to actually do something about their dreams, particularly the genuinely wild ones, is out of the question, and again, if substitutes are not functioning, the machinery of social meaning must step in to make sure such desires are suppressed or channelled into something ‘productive’, or at least that the dreamer is reminded that if they are not, he can expect to pay an horrendously high price to realise them.

*

The most potent and pervasive threat to selfish society is not in this or that criticism, loss or disruption, but in consciousness itself; which is everywhere and at all times. Consciousness must therefore be continually suppressed, and man’s relation to it, to ever-present unselfish quality, continually managed.

This is largely done, on a social level, through laws, legitimations, taboos and totems. These are the rules of society — the ‘walls’ of cliched thought, feeling, sensation and activity — which range from everyday non-verbal norms of behaviour (we greet in such and such a way, we react to bad news in such and such a way), through more explicit linguistic formulations of what is right and proper (the shared ethics of society, encoded in its wisdom, its maxims, its proverbs and even its jokes), through the art, myths and folk tales of a culture (by which we learn what is appropriate or tasteful, and what is to be condemned), through the explicit legal codes of a civilisation or of its various institutions, up to, finally, the various sacred justifications or secular theories which explain, in the most abstract sense, why things are as they are.

Although all these legitimations are constantly in conflict, they work as a whole to order men and women’s responses to their own conscious impulses and the context they find themselves in. In a selfless society, these ‘orders’ are soft guidelines (or, if you prefer, flexible human laws) — useful and necessary, but fluid, and at the service of the individual.

In an egoic society, the individual must serve the laws, legitimations and taboos. If he breaks them — if he smiles when he should frown, does what the gods say never to do, questions evolution, utters the magical ‘n’ word or sends a magnet in the post — he’ll be punished.

Note that men and women must be continually reminded of these justifications and continually enjoined to affirm their commitment to them, just as communities of belief must be continually reinforced and protected. Human beings are never far away from their original nature, and easily forget what has been programmed into them from without.

This is why ritualised laws of defilement, containment of outsiders (physical or ideological), and, above all, walling off experiences of unreality (dream, madness, apostatic transcendence, death and love; even taking a shit puts one outside the bounds of history and religion and must be legitimately dealt with) play such an important, ongoing role in all ideological systems.

Today, in the West, continual reinforcement takes the form of constant affirmations of the goodness and rightness of a highly invasive, technocratic, global market-economy and of constant reminders that without the various ideological totems required to engage in it—tolerance, respect, pacifistic acceptance, keeping two meters apart from one’s fellows and keeping your trousers on in the supermarket—everything would fall apart and we’d all drown in a flood of anarcho-fascism, or die of a medieval lurgy, or be overwhelmed by the Beast.

If it looks like these reminders aren’t taking hold, then their intensity is stepped up and penalties for contravention escalate and intensify until you get your mind right.

Laws, legitimations, taboos and totems, being self-justifying and self-created, are entirely causal. The notion of law is coterminous with the notion of causality; a non-causal law is a contradiction in terms. In reality there are, ultimately, no laws in nature, in consciousness or in human affairs, because there is, ultimately, no causality in them; the world today was no more caused by the world yesterday than the morning was caused by the night before.

The laws we find in history (e.g. Hegel’s or Marx’s), or in nature (e.g. Aristotle’s or Newton’s), or in society (e.g. Confucius’ or Comte’s), or in consciousness (e.g. Leibniz’s or Freud’s), are products of self, and therefore only applicable to self; occasionally useful, as facts and causes are, but with zero qualitative truth.

The truth of an individual or society moving through ‘time’, like that of a tree, like the meaning of an act or the essence of reality, are invisible to causal consideration, which can only perceive a tumult of interrelated bits and pieces, slices and sections, and shrink-wrapped events, never the whole; which means it can never give an appropriate response to the whole (except by accident) which becomes impossible as soon as laws are set, and [directly or indirectly] enforced.

This is why people without direct experience of reality, isolated from it by money, power, fame, technology or drugs, rely on laws and legitimations, and give them the same existential status as experience. When it comes to right or wrong, for example, they cannot trust their experience, because they do not have experience, and so they cleave to factual-casual calculation.

Property is inviolable, therefore stealing is wrong; a man steals an apple, therefore he must be punished, no matter how wealthy the supermarket he steals from. Context — the history of the supermarket, the functioning of the market, the state of society — and consciousness — compassion for the man, empathic understanding of his life — cannot be allowed into consideration. To do so would disrupt one’s entire life.

The brutal inflexibility of the law-abider is sometimes seen as a ‘lack of imagination’, but imagination is part of the abstract schema that the law-maker appeals to, the series of ideas codified as The Law; it is wrong to lie, it is wrong to kill, it is wrong to steal.

When these ideas harden into eternal truths — when, in the management phase of civilisation, they are codified or written down, in holy texts or in statute books, or in the consciences of men and women — they serve, and can only serve, that which is incapable of abandoning facticity and causality, the inherently dishonest, selfish and violent ego. This is why you can’t trust a law-abider.

Self and Unself is available in the usual places, and on Darren Allen’s bookshop.

Notes:-

[1] Peter Berger and Thomas Luckman, The Social Construction of Reality.[back]

[2] Ernest Goffman, The Presentation of Self in Everyday Life.[back]

[3] Peter Berger, The Sacred Canopy.[back]

Zen In The Trenches

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By Gary Z Mcee

Source: Waking Times

“You ask, ‘what is Zen?’ I answer, ‘Zen is that which makes you ask the question.’ Because the answer is where the question arises. The answer is the questioner himself.” ~Daisetz Suzuki

Zen is ultimately undefinable. It’s paradoxical. It’s a feeling; a meditation on opposites and interconnectedness intermittently. It’s a bridge between the unanswerable question and the unknowable answer. Even more cryptic: it’s No-mind meditating the mind into mindfulness.

No matter what Zen really is, the meditator attempting Zen is Zen. Or perhaps they are Zenning and Zen is actually a verb disguised as a noun—like God.

Either way, Zen practice is never more important than when we are in the trenches, down and out, at the bottom of the rollercoaster ride, experiencing a Dark Night of the Soul. In such a state, Zen is the great equalizer, an individuating leveling mechanism. An excuse to climb out of Hell and into Heaven. Or at least back to level ground.

Transforming shadows into sharpness:

“By accepting the inevitability of our shadow, we recognize that we are also what we are not. This humbling recognition restrains us from the madness of trying to eliminate those we hate or fear in the world. Self-mastery, maturity, and wisdom, are defined by our ability to hold the tension between opposites.” ~Louis G. Herman

Zen is the essence of holding the tension between opposites. It’s a proactive meditation on the paradoxical state of the human condition. It acts like a bridge between the unconscious shadow and the darkness made conscious.
When our shadow is hidden from us or repressed—either subconsciously or through willful ignorance—we feel dull, insecure, fragmented, confused, unaware, and less than whole. But when our darkness is made conscious, we fell whole, aware, open, and sharper in mind, body, and soul.

Zen teaches us how to reconcile our dark side. Deep in the trenches of our shadow, Zen plants a question mark seed made of light. Through daily cultivation and practice (attention, awareness, focus), the light brightens the darkness, and the shadow becomes a vital self-aware aspect of the overall condition. Light magnifies shadow out of repression and into self-actualization.

Transforming certainty into curiosity:

“I ask you: what are you? You don’t know; there is only ‘I don’t know.’ Always keep this don’t-know mind. When this don’t-know mind becomes clear, then you will understand. Keep don’t-know mind always and everywhere. This is the true practice of Zen.” ~Seung Sahn Sunim

The most deceptive of all “trenches” is being stuck in the box of certainty. Believing that one certainly knows is the ultimate delusion. Whereas thinking that one possibly knows, but probably doesn’t, is the ultimate escape from delusion. Flexibility and open-mindedness are key. Zen can help us with both.

Zen helps us get in touch with the primordial coordinates of the interconnected cosmos. It helps us recognize the probability spectrum. When Socrates said, “The only thing I know is that I know nothing,” he was speaking in probabilities. He recognized that his was a single perception dwarfed by an unfathomably large universe. He realized that what he thought he knew was incomparably less to what he didn’t know and wisely swallowed his pride.

Better to use Zen to keep us in flow. When we are fluid and dynamic in our thinking, we are less likely to be seduced by dogmatic belief. Zen keeps us questioning to the nth degree. It keeps is open to the vital transformations the universe goes through. Zen is the art of adapting to the ebbs and flows of constant change. Being aware of this deep flow is being curious. Curiosity is the wave of change crashing over the fragile structure of our certainty. We would be wise to ride that wave straight over and learn from the destruction. The debris of which holds gold tantamount to transformative ambrosia.

Transforming anxiety into artistry:

“Who among you can at the same time laugh and be exalted? He who climbs upon the highest mountains laughs at all the tragedies, real or imagined.” ~Nietzsche

Anxiety is like an open wound of the psyche. And when you are down in the tranches, it can be a crippling experience. When we transform anxiety into art, we are using the stress as fuel for the fire of our imagination. The anxiety becomes a kind of eu-stress, which can be quite cathartic. Tension becomes a bridge between ‘stress’ and ‘creative outlet,’ where anxious state meets flow state.

Whether it’s transforming wounds into wisdom, demons into diamonds, or setbacks into steppingstones, the cathartic release of worry and pain can become the active components of a beautiful work of art. Pain is transformed into paint, misery into music, psychosis into poetry. And with enough practice, a kind of existential masochism can arise from the spiritual and psychological plasticity—robustness becomes antifragility.

Insofar as this existential masochism can be applied to a life well-lived, a Zen-full humor arises where all tragedies are laughable aspects of the overall cosmic joke. Life itself becomes a work of art.

Transforming hypocrisy into humor:

“No one ever grows up. They may look grown up, but it’s a disguise. It’s just the clay of time. Men and women are still children deep in their hearts. They still would like to jump and play, but that heavy clay won’t let them.” ~Robert McCammon

Governing the precept that life is a cosmic joke, it stands to reason that we get better at laughing at the joke rather than crying over the spilled milk of being the butt-end of it. The humbling effect of Beginner’s Mind can help with this. It reminds us that we are all merely fallible creatures at the mercy of the cosmic joke. Anything else is mere hypocrisy. Especially the title of “grown up.”

The Zen of Beginner’s Mind is the art of tapping into that playful innocence which refuses to be serious but is always sincere. It counters the hypocrisy of the human condition with a sense of playfulness. From which a creative adaptation and improvisation arises. We are fallible creatures? So be it. We are hypocritical naked apes? Might as well have a sense of humor about it. It’s all laughable in the grand scheme of things? We might as well have a laugh.

Adopting a good sense of humor is the best tool we can utilize while in the tranches. It can get us through just about anything. And even if it doesn’t, at least we’re laughing. Our inner child teaches us how to laugh and play through the misery, rather than just be miserable.

Transforming Hell into Heaven:

“Morality doesn’t mean ‘follow divine commandments.’ It means ‘reduce suffering.’” ~Yuval Noah Harari

Even in the trenches, we have a choice to be healthy or not. Even in the gutter, we can either drown in our own tears or flip over, take a deep breath, and regard the stars their aesthetic splendor. Yes. Even beauty itself can be healing. And beauty combined with a good sense of humor can be transcendent… Skipping through Hell with bells on. Laughing into the abyss. Mocking all devils, demons, angels, and gods. Using it all as a sharpening stone.

That’s Zen in the trenches.

We either play the victim and wallow in self-pity, or we rise up with a ‘humor of the most high’ and dare to become healthier. In the alchemical transformation of the human condition, Hell is the forge folding the blade of the soul into a sharper instrument.

Our comfort zone just isn’t hot enough. Heaven is too soft. Purgatory is too comfortable. Hell is just right, as long as we don’t make the mistake of losing ourselves there and burning ourselves out. We must remember to kill the devil first, and then make our way back to the “tribe” to inform them that there’s nothing to be afraid of anymore.

Zen in the trenches is no walk in the park. It takes daring and flexibility. It takes moxie and mettle. It takes a good sense of humor despite a meaningless universe. It takes emotional alchemy and existential masochism to deal with the pain and suffering.

Practicing Zen in the trenches is whistling, “Always look on the bright side of life” while nailed to a cross (The Life of Brian). It’s creating meaning out of nothingness, building bridges out of bandages, birthing a Phoenix out of ashes. It’s laughing and playing and dancing despite the slings and arrows and in spite of the ever-tightening mortal coil. Indeed.

As Rabelais said, “For all your ills, I give you laughter.”

THE HARMONY OF NONCONFORMITY

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By Jason Gregory

Source: Waking Times

In a linear world, the external order dictates an artificial way of life to the individual, creating a conformist society and forcing us to relinquish our power to a machine that is unnatural and devoid of life. This passive conformity can be traced back to the origins of the Vedic Hindu caste system and the feudal system under medieval Western Christianity. When a settled agrarian culture such as these is born, it tends to build towns, not only to protect people from outside influences but also to develop a mental framework based on rules and regulations.

The complexity of agrarian culture leads to a division of labour and a division of function. From this division, the ancient Hindus (the Vedic civilisation of Dravidians and Aryans) developed a caste system. The Hindu caste system is made up of the Brahmins (priesthood), Kshatriyas (nobility), Vaishyas (merchants and farmers), and the Shudras (labourers). A direct parallel to the Hindu caste system can be found in medieval Christian society, where we see the priesthood and the church, feudal lords and nobility, farmers and merchants of the commons, and the serfs.

Although we no longer have a caste system, this underlying pattern is still with us today. When we are born into this world, we come out of our mother’s womb (nature) and are taught to submit to the rules of society and culture according to our socioeconomic status. This is the crucifixion of the individual; it is the sacrifice we all make. According to the tyranny of the machine, this crucifixion is for the “common good” or “greater good.” But there is a stark difference between the Hindu and Christian societies of ancient times.

First of all, the function of the Vedic caste system was an act of surrender to Brahman (ultimate reality/godhead). Individuals would crucify their egos and their desires in favour of the lives they had been given by nature. This means they would not seek another path or to try and control their lives according to their interests. Instead, they would abide by the order of society, which helped them diminish their egos so that they could feel the presence of Brahman within themselves. This is dharma as social duty.

The second difference is that, once Hindus have fulfilled their social duties in this life, they are allowed to break away from caste and become renunciate sages in the forest, a practice and title known as vanaprastha in Sanskrit. (This possibility is loathed by Christian society because one is thought of as useless if one does not contribute to the social order.) This breakaway from caste is viewed as a return back to nature and could be thought of as a resurrection. A sage is not part of society and does not conform to its rules. Jesus was a sage in this mould. This is why he was not thought of as a particularly good member of society, and he was actually put to death (if we take the story of Jesus to be real).

Those who submit invariably lose their natural innocence. Conformity is the result of force. When individuals are forced by society and culture into life situations that are against their will, they give away their natural sovereignty in exchange for comfort and servitude and are psychologically reduced to sheep. We developed this sheeplike behaviour as a result of the belief that the morals and ethics forced upon us by society are avenues to success and freedom. This notion is absurd inasmuch as the success and freedom of our world are unnatural. These goals are gauged only by finances. But obviously this is not true success or freedom, as money is empty and void of meaning, and it provides no happiness other than that of acquisition. Happiness cannot be contained in anything that we need to force to happen.

As human life is forced into a sheeplike way of being, happiness is reduced to momentary stimulants of excitement. In such a life we can never express our natural divinity, li, because we are following the model of someone else’s idea of life. Yet conforming to anything other than one’s own innate world destroys us physically, mentally, and spiritually, as te, the virtue of Tao, cannot come through the organic pattern of the individual, li. Anxiety, depression and stress are so prevalent in this day and age partly because we are forced to live such lives. Wars and social unrest then reflect the individual’s anxiety.

Liberated individuals are in alignment with their own nature and with the Tao. They do not benefit the accepted social order and are regarded as useless in the eyes of institutional and organisational power. [Taoist sages] Lao-tzu and Chuang-tzu were treated this way because they could see the unnaturalness of an artificial society. The Buddha and Jesus of Nazareth were two other such sages who could see through the hypnotic veil. A liberated sage understands that anyone who continues to act out the unnatural patterns of conditioning is contributing to chaos and destruction, either consciously or unconsciously. One who is liberated, on the other hand, begins the yoking process until a crystal-clear perception of the Tao in reality can be experienced. In Richard Wilhelm’s translation of the I Ching, he states:

Not every man has an obligation to mingle in the affairs of the world. There are some who are developed to such a degree that they are justified in letting the world go its own way and in refusing to enter public life with a view of reforming it. But this does not imply a right to remain idle or to sit back and merely criticise. Such withdrawal is justified only when we strive to realise in ourselves the higher aims of mankind. For although the sage remains distant from the turmoil of daily life, he creates incomparable human values for the future. (The I Ching or Book of Changes)

Evidence for these “incomparable human values” can be found in the legacy that a sage leaves behind. Lao-tzu is a good example. It has been over 2,500 years since he lived, and yet his wisdom still reverberates within our consciousness today. This is the power of te.

The virtue of te is only available to those who do not seek power, control, or force. Governments, politics, banking, religions, and commerce, on the other hand, are constantly striving for control by forcing the population to their will. This poses a significant hurdle for humanity to overcome. What would it take to bring the individual and the collective back into harmony with the Tao?

The above is an exclusive extract from Jason Gregory’s book Effortless Living: Wu-Wei and the Spontaneous State of Natural Harmony. Gregory outlines the Taoist practice of wu-wei, revealing that when we release our ego and allow life to unfold as it will, we align ourselves more closely with our goals and cultivate skill and mastery along the way. The book is available from all good bookstores.

The cruelties we have inflicted on children under Covid-19 are unethical and immoral, we’re devastating a whole generation

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By Eva Bartlett

Source: In Gaza

A year of lockdowns, mask-wearing, isolation and depriving youngsters from seeing friends and grandparents has caused a surge in kids committing suicide, self-harming and suffering other mental health issues. It needs to end.

Scrolling through Twitter the other day, I came across a tweet about a worrying increase in the numbers of children and youths having suicidal thoughts. 

It mentioned that Boston Children’s Hospital had reported a 47% increase “in kids needing to be hospitalized for suicidal ideation or attempts,” between July and October 2020 compared to the same period in 2019.

So I started to research, and in doing so tried to contact organizations concerned with the mental health of young people.

One UK suicide prevention organization that I emailed for information on the correlation between lockdown restrictions and the rise in child (and adult) suicides instead played down the effects of lockdowns and warned against writing about children being affected.

Its media spokesperson told me: “We’re really keen to avoid any media narratives that suggests that suicide is an inevitable consequence of the pandemic and its restrictions, as this can be harmful to vulnerable readers and induce a sense of hopelessness during these uncertain times.”

Although I am not saying suicide is an inevitable consequence of Covid-19 restrictions, clearly there are strong correlations between a year of lockdowns, isolation, depriving children from seeing friends, classmates and grandparents, making them wear masks and other measures, and a sharp rise in child suicides, self-harm and increased mental health issues in general.  

The UK organization (whose name I will leave out because, while I am critical of their perspective on these issues, I don’t want to tarnish their reputation for the possibly life-saving work they otherwise do), deflected on the matter of the correlation, saying:

“Currently there is no evidence of a national rise in suicide rates, real-time data is not yet available to determine the true impact on particular population groups or geographic areas.”

But that simply is not true. 

As was reported in January 2021, the UK Centre for Mental Health revealed, “500,000 children under 18 in England, with no previous problems, will need mental health care due to the devastating economic, health and family pressures caused by the ongoing coronavirus crisis. This has manifested itself in children as young as five reporting self-harm and suicidal thoughts to counsellors and a tripling in the number of eating disorders reported by adolescents.”

An article the following month, citing a UK doctor’s diary, revealed: “Children in mental health crisis used to be brought to A&E about twice a week. Since the summer it’s been more like once or twice a day. Some as young as 10 have cut themselves, taken overdoses, or tried to asphyxiate themselves.”

The rise in children committing suicide, having suicidal thoughts and self-harming is happening around the world. A December 2020 report by the American Academy of Pediatrics found, “a significantly higher rate of suicide ideation in March and July 2020 and higher rates of suicide attempts in February, March, April, and July 2020, as compared with the same months in 2019.”

A January 20, 2021 article cited the executive director of the Youth Services Bureau of Ottawa as saying, “We’re seeing about a 30-40 percent increase in those who are contacting mental health crisis services. We’re seeing a doubling of the calls that are young people calling or their family is calling because they’re worried about suicide.”

A UNICEF Canada March 2021 press release noted: “The COVID-19 pandemic and the lockdowns that have disrupted every aspect of a child and young person’s childhood is a grim reminder of the sacrifices made by young people over the last year. For children experiencing violence, neglect or abuse at home, lockdowns have left many stranded without the support of teachers, extended families and communities.” 

A March 15 article on the McMaster Children’s Hospital in Hamilton, began, “Pandemic safety measures have had a negative impact on some aspects of children’s and teens’ health.”

It cited a threefold increase of youths admitted for medical support after a suicide attempt, with youngsters reporting a “lack of social interaction, increased conflict at home, and the inability to rely on friends as main contributors” as factors contributing to their plight.

The article also noted an increase in substance abuse admissions (“doubled compared to last year”) and “unprecedented” rates of eating disorders, with referrals up “90% in a four month period, compared to last year.” 

In France, doctors have reported children as young as 8 years old, “deliberately running into traffic, overdosing on pills and otherwise self-harming.”

The same article said that a doctor working in a northern England infirmary “used to treat one or two children per week for mental health emergencies, including suicide attempts. The average now is closer to one or two per day, sometimes involving children as young as 8.”

In March, the Foundation for Economic Education published an article that stated: “When it comes to lockdowns, we’ve extensively documented the unintended consequences at FEE, including isolation, depression, suicidality, unemployment, drug abuse, domestic violence, and more.”

The evidence is overwhelmingly clear: there is a serious rise in child suicide, suicide attempts and thoughts, self-harm and mental health issues that can be attributed directly to the result of Covid-19 measures enforced on children, including many with no previous history of mental health issues.

Lifting lockdown measures would help children heal 

The lockdowns are based both on the premise that they are necessary in order to “flatten the curve,” as was said one year ago, and to protect people. 

Now (goalposts moved), they are apparently needed until everyone is vaccinated (with rushed vaccines that have raised concerns they may cause blood clots or deaths).

The different stages of lockdowns are largely based on the incessant reports of rising “cases” of Covid-19. 

Cases are determined by Covid-19 tests, which have proved to be unreliable and inaccurate, giving false positives and creating a false picture of reality. This faulty testing is exacerbating the media hype over “rising cases.” 

Even Ontario’s associate chief medical officer of health in July 2020 admitted, “… if you’re testing in a population that doesn’t have very much Covid, you’ll get false positives almost half the time. That is, the person actually doesn’t have Covid, they have something else, they may have nothing.”

Or as noted in December 2020, even the World Health Organization, “released a guidance memo on December 14th, warning that high cycle thresholds on PCR tests will result in false positives.”

The 24/7, sensationalist media we have been subjected to for the past year is a major cause for anxiety, fear, depression and hopelessness. 

Talking honestly about the negative impacts of lockdowns, isolation, masking and the resulting mental health issues is something we need to be doing. 

A Canadian initiative, Save Our Youth, has produced a series of short videos of parents speaking about how lockdowns are affecting their children. The coalition encourages others to submit their own clips.

Journalist Robert Bridge recently wrote: “Children have been taught to look at each other warily, like walking chemical factories capable of infecting and even killing, as opposed to fellow human beings that can provide love, comfort and support. 

“We did the most unconscionable thing imaginable, forcing young children – at the most momentous times of their lives – to adhere to social distancing rules while shutting down their schools and imprisoning them in their homes. That is simply cruel and unusual punishment. In a word, it is child abuse.” 

The UK suicide prevention organization which deflected the correlation between lockdowns and rising child suicides and self-harm does children a disservice with its stance. 

The lockdowns and related measures are, in my and many others’ opinions, the core reasons for childrens’ suffering. The sooner we return to normal and lift lockdowns and end the masking of children, the sooner our young will start to heal and live in ways beneficial to their physical and mental health.

I do, however, agree with the organization’s guidance to “remind people that suicide is preventable by encouraging help-seeking and including sources of help.” And for parents and loved ones to pay close attention to any changes in behaviour in children (or adults) who might be silently suffering.

Recently, the editor of the Toronto Sun said: “Keeping children under lockdown so much in quarantine, not letting them just interact with their natural environment as much as they would normally be doing is actually going to stand a risk of harming their immune system, develop allergies, asthma, and even autoimmune diseases later in life because they’re not having a natural exposure to to the microbial atmosphere out there.

“It’s unethical, it’s immoral, to ignore the harms that are being done to our children to the degree that we are ignoring them as a society.” 

I wholeheartedly agree. We should be doing everything we can to protect children from lockdowns, potentially toxic masks, isolation and the spiralling mental health issues that result from them. 

Is Real-World Activism Part of our Spiritual Journey?

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By Richard Enos

Source: Collective Evolution

We are living through a time that is shaking us down to our foundations. This ‘Pandemic’ has led to actions being taken by our governments that seem to completely disregard the rights of citizens and the rule of law. And there is mounting evidence that the severe measures being employed have not had any positive impact on our collective health and safety, and in fact are only serving an agenda to strengthen the grip of control enjoyed by the ruling class.

I don’t begrudge people who still believe that all we have to do to return to some form of normalcy is continue obeying protocols, but support for that idea is dwindling, as more people start to wonder if compliance is really the answer or if it is actually the problem itself. Questions surrounding these measures are being asked everywhere we turn: Why are small businesses being shut down, while multinational corporations that pose just as much ‘risk’ are able to open? Why are children being forced to wear masks and distance within schools when the science and statistics indicate that such measures are unnecessary and even harmful? Why are our governments trying to convince us that the Covid vaccine will solve the problem, while telling us that we will still have to wear masks after receiving it?

A Spiritual Battle

It is healthy to question things that don’t make sense to us, and we deserve answers. We have every right to defy commands we feel are unjustified–especially when our government oversteps and ignores the very laws it is supposed to uphold. And rather than heeding the growing discontent, and giving even the faintest impression that they are trying to ‘serve the public,’ the government is pushing back on our defiance like never before.

Let there be no doubt: we are in the midst of a spiritual battle.

But have courage. I believe that everything that is happening around us, as nefarious as it may be at some level, is being guided by a higher intelligence. And that higher intelligence has brought forth a situation that gives us an opportunity to begin to take charge of what is happening on the planet.

At this moment in history humanity is emerging from a state of adolescence and moving into adulthood, where we are starting to take responsibility, individually and collectively, for the condition the world is in. It is when a critical mass of people adopt this mindset that we will be able to turn this ship around, and get out from under the thumb of the ‘father figure’ of our adolescence, the current self-serving ruling class.

Confronting Our Fear

Indeed, one of the major stumbling blocks many of us face in standing up against what is going on is overcoming our fear of authority. Most of us first experienced a fear of authority at the hands of our parents, and as Edward Snowden explains in the short clip below, the ruling class has created a system that continues to stoke this fear and force our compliance from the time we enter school until we die.

As individuals, it is certainly worthwhile to ask ourselves if any trust we still have in our authority figures is justified, or if our compliance is just fear-based programming. Do we feel afraid to stand out or speak out, are we worried that we will be shamed by family, shunned by friends, unable to fit in at work or school? To truly act as free individuals we need to become still and grounded when we ask these questions, so that we can hear the quiet but reassuring voice of our higher self, reminding us of who we really want to be and what we want to do. This is the only authority you really need to follow.

Now certainly I don’t presume to tell anyone what ‘right action’ is for them. In fact it is no longer a time for you to blindly follow anyone, as I illustrated in my documentary ‘The Leaderless Movement.’ So we shouldn’t be guilted or shamed into defiance any more than we should be guilted or shamed into compliance. It’s time for each of us to find our center. From there, you do whatever feels right to you. That might very well mean doing nothing at the moment. But if you happen to notice, when you get into a state of stillness, that your inner voice has been gently coaxing you to stand up for your principles and be active in the world, then you owe it to yourself (and the rest of humanity, I might add) to overcome whatever fear you might have and follow through.

What is Real-World Activism?

When we think of real-world activism the first thing that often comes to mind is our right to assemble and protest. Some may dismiss this out of hand because it evokes unpleasant images of fighting and violence. But that is not an inherent quality of standing up for our personal rights and freedoms. The vast majority of gatherings and demonstrations in Canada and around the world regarding pandemic measures have been peaceful, and that’s the only way they are going to be effective. Certainly the time for pitchforks and streetside guillotines has long passed us by. If we decide that our only objective is to tear down the ruling class and subject them to bloody retribution then we are just perpetuating the division that the ruling class has used this whole time to keep their small elite group running the show.

Real-world activism does not actually require you to stand against anything. Of course many of us are angry about what we see going on in the world and we don’t like it. And that is a healthy thing. Our anger awakens us out of complacency and into action. But once we are activated, it’s important to move on to the next emotional stage, which is a firm resolve to stand for something, like the basic principles of personal freedom and human dignity that we all share. This opens us up to our connection with each other and fuels our desire to improve not only our own lives but those of our fellow human beings as well. This eventually leads us to looking at the way the entire planet is being governed and wondering why we are continuing to give our consent to it.

And of course real-world activism is not limited to participating in demonstrations and protests. It could simply be the way we conduct ourselves in our daily lives when we deal with those in some position of authority. Usually it is something that affects us personally that spark us to action. In my case, I remember the day clearly, when I read that my grade 1 son would be required to wear a mask in school. That is the day I jumped out of my chair and put the time and effort into researching the matter and then contacting those involved. This eventually led to a string of frustrating and uncomfortable conversations with people of authority from a principal to a director of education, documented in my article ‘How I Obtained a Conscientious Exemption From Mask-wearing at School for my Child.’ Early on, I had a sense that the whole exercise was not only done for my son, as I had decided after losing trust in the system that I was not willing put him through a single day at school; I also felt I wanted to learn how to stand up for my rights so that I could help others who were in the same situation.

Effective activism always has a spiritual component. It requires us to look at ourselves in the mirror and do the inner work that builds self-responsibility and changes the way we show up in the world. It requires us to look at the world with more discernment and a devotion to truth. We have long been divided by deception, but the singularity of truth unites us, and the sharing of truth empowers us and sets us free.

The Takeaway

What is unprecedented about the events that we are living through right now is that we are all personally affected one way or another. Nobody has been left untouched, and that makes it more difficult for people to continue sitting this one out. We are all being called to some form of engagement, and it’s likely that things in the world will keep getting worse until enough of us are involved. And this is why I believe that higher intelligence is orchestrating this. For when we reach a critical mass and the behemoth that I call the ruling class finally falls, we will have learned how to take responsibility for the condition of the world, we will be more educated in the deceptive ways of power, and we will have begun to connect to each other and unite at a deep level. This will put us in a position where we will already have the tools to start creating a world that serves us all.

Defeating The Global Elite’s Coup D’état: The Great Reset

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By Robert J. Burrowes

Worldwide, international organizations such as the World Health Organization (WHO), governments and the corporate media, acting as agents of the global elite, continue their efforts to preoccupy the human population with measures supposedly being taken to address the non-existent virus labelled SARS-CoV-2.

For just two of the most recent of the ever-lengthening list of documents and videos demonstrating non-existence of the virus, see ‘COVID-19: The virus does not exist – it is confirmed!’ and ‘Statement On Virus Isolation (SOVI)’.

Unfortunately, this lie is succeeding in distracting the vast bulk of the human population from the ongoing elite coup to take complete control – politically, economically, socially, spiritually and even physically – of the human population under the guise of the World Economic Forum’s ‘Great Reset’. See ‘The Great Reset’ and ‘Now is the time for a “great reset”’.

Hence, the elite coup – which includes implementation of the technological measures necessary to facilitate the fourth industrial revolution as well as the agenda of the transhumanists – now rapidly gathers pace, at enormous cost to the human population and our prospects for survival.

In brief, this coup has many facets notably including the deployment of 5G to enable comprehensive surveillance, digital ID (possibly implanted in your brain: see ‘Beware the Transhumanists: How “Being Human” Is Being Re-Engineered by the Elite’s Coup’) linked to your bank account and health records, a social credit ID that will end up dictating every facet of your life, the digitization of money, robotization of the workforce and the military as well as, in the words of Dr Joseph Mercola, the complete transformation ‘of government, energy and finance to food, medicine, real estate, policing – even how we interact with our fellow human beings. The globalist technocracy is using the COVID-19 pandemic to bypass democratic accountability, override opposition, accelerate their agenda and to impose it on the public against our will.’ See ‘Who Pressed the Great Reset Button?’

But for a more detailed summary of the essential details of this coup, see ‘Corrupt Science and Elite Power: Your Techno-Slavery is Now Imminent’. For a summary of the enormous and increasing costs, see ‘The Elite’s COVID-19 Coup Against a Terrified Humanity: Resisting Powerfully’. And for the evidence of the coup’s adverse impact on human survival prospects, see ‘The Elite’s COVID-19 Coup to Destroy Humanity that is also Fast-Tracking Four Paths to Human Extinction’.

However, while the bulk of the human population remains unaware of what is being planned for us, or naively believes the sanitised version of events presented by elite agents – such as the World Health Organization, governments, official medical spokespeople and the corporate media – enough people are concerned about the serious threats to humanity’s future or, at least, about the very damaging impacts of the lockdowns and other measures such as the ‘gene-altering injectables’ being marketed as ‘vaccinations’, that resistance to this elite coup is also gathering pace. And while this is an encouraging sign, the resistance being conducted so far falls well short of what is necessary given the imminence, multifaceted nature and enormity of the threats.

As a result, Homo sapiens rushes headlong to the cliff-edges of both tyranny and extinction.

So who is resisting, how are they doing so and what else must be done to defeat this coup?

The Resistance So Far: Individual Scholars and Groups

Of course a substantial number of individuals and groups have made the effort to investigate and analyse what is happening ‘beneath the surface’ of this coup and these efforts have resulted in a multitude of documents and videos such as these, for example:

This interview of Catherine Austin Fitts for the film ‘Planet Lockdown’.

This video ‘“The New Normal” New documentary exploring the origin and purpose behind the covid narrative’.

This latest video by Professor Michel Chossudovsky: ‘The 2021 Worldwide Corona Crisis’. Or you can read his article ‘The 2020 Worldwide Corona Crisis: Destroying Civil Society, Engineered Economic Depression, Global Coup d’État and the “Great Reset”’.

And this article by Dr Joseph Mercola which explains the network of organizations centrally involved in ‘The Web of Players Trying to Silence Truth’.

The Resistance So Far: Health Professionals

Many health professionals and others have been consistently exposing the lies that underpin the official narrative being promulgated by the (badly misnamed) World Health Organization, the United Nations, the World Economic Forum, national governments and the corporate media. One outcome of this effort to educate people was the formation of the World Freedom Alliance, which you can join.

Another initiative, undertaken by the 1,500 members of United Health Professionals, was to issue an initial ALERT on 26 August 2020, titled ‘STOP to: terror, madness, manipulation, dictatorship, lies and the biggest health scam of the 21th century’. They urged an immediate halt ‘to all crazy and disproportionate measures that have been taken since the beginning to fight SARS-CoV-2 (lockdown, blocking the economy and education, social distancing, wearing of masks for all, etc.) because they are totally unjustified, are not based on any scientific evidence and violate the basic principles of evidence-based medicine.’ Subsequent alerts of a similar nature have followed.

Other initiatives, among many, have included this recent video by 33 doctors warning against getting the experimental vaccines. Watch ‘33 doctors around the world issue dire warning, to not get the covid vaccine’.

Leo Hohmann simply reminds us that Dr. Tal Zaks, the chief medical officer at Moderna, admitted in 2017 that ‘We are actually hacking the software of life’ thus ‘totally debunking the establishment media’s lie that mRNA vaccines don’t alter your genetic code’ when that, of course, is the actual purpose of messenger RNA vaccines. See ‘Moderna’s top scientist: “We are actually hacking the software of life”’.

Other authors make a point of highlighting the high death rate among those vaccinated, even on official sites which clearly understate the extent of the problem. See, for example, ‘460 Dead 243,612 Reported Injuries from COVID19 Vaccines Reported in the U.K.’ and ‘COVID Vaccine Injury Reports Grow in Number, But Trends Remain Consistent’.

An earlier report noted that the US was forced to change official guidelines in response to the enormous vaccine injury rate. See ‘CDC Issues New Guidelines, Launches Probe After 1000s Negatively-Affected Following COVID-19 Vaccination’.

And Denmark, Iceland and Norway have simply halted administration of the vaccine ‘after reports of blood clots among some people who had received the inoculation’. See ‘COVID: Several European countries halt use of AstraZeneca vaccine’.

If the above doesn’t have you questioning the elite-driven narrative, check out this website with its multitude of videos challenging elite dogma in relation to the ‘virus’: ‘Questioning Covid’.

Of course, you will find very little of the above in the corporate media, with its huge advertising revenue from the major pharmaceutical corporations giving them no incentive to risk losing this income by telling the truth.

The Resistance So Far: Legal

Another series of initiatives is the ongoing efforts to challenge the legal basis of the lockdowns and other official policies supposedly in response to the virus. Watch, for example, Dr. Reiner Fuellmich outline the basis of one legal challenge in ‘“Crimes Against Humanity”: The German Corona Investigation. “The PCR Pandemic”’ and see these two documents submitted to governments in Australia by the Concerned Lawyers Network: ‘Re: Notice of Liability & Potential Claims, 6 November 2020’ and ‘Re: Notice of Liability & Potential Claims, 11 December 2020’.

One challenge has been posed by scholars and a judge drawing attention to the ways in which forced mask-wearing and forced vaccines violate The Nuremberg Code, 1947. See, for example, Judge Anna Von Reitz’s ‘A Plague of Liars’ and Makia Freeman’s ‘Do Mandatory Masks and Vaccines Break the 10 Points of the Nuremberg Code?’

Two of the legal challenges under way in the United States are those being conducted by New Mexico Attorney Ana Garner against declaration of the public health emergency and mandatory administration of the unapproved experimental injectables. Watch ‘It’s Here: First Court Case Against Mandatory Vaccination – Attorney Interview’.

Of course, there are other legal challenges taking place in various countries but, again, you won’t hear much about them in the corporate media.

The Resistance So Far: Police and Military

Police and military personnel around the world have also taken a stand in defence of human freedoms won long ago but now under siege once again.

For example, police in Spain formed Policías Por La Libertad (‘Police for Freedom’) and this is now spreading around the world, including to Australia, the Netherlands, Sweden and the United States, for example.

The mission of this international movement is to re-humanise our societies, bringing back trust and unity between the security forces and the people. The peaceful marches, events, campaigns and content created by Police For Freedom aim to educate people about their human rights, civil liberties, constitutional rights as well as the ethical code of conduct for the police and security forces.

We are colleagues from different occupations who want to continue to carry out our work based on our personal and professional ethics, without being influenced by fears, deceptive narratives, immoral rules or differences of opinion.

The Association of French Reserve Army Officers issued their extensive and damning report ‘Investigative Report on the Covid-19 Pandemic and its Relationship to SARS-CoV-2 and other Factors’ in May 2020. Its conclusion noted that ‘The management of the health “crisis” seems to be a pretext for a totalitarian global takeover’ and includes the ‘intention to impose a global cryptocurrency, a vaccine with nano-chips and a subcutaneous electronic chip’ with ‘5G installations, both terrestrial and aerial (Elon Musk’s satellites in low-Earth orbit)… clearly part of this “total war” project.’

Of course, plenty of military personnel are simply resisting vaccination personally, given the long history of abuse of service personnel with experimental ‘vaccinations’. At one US base, ‘as little as 30 percent of personnel are accepting the vaccine’. See ‘A THIRD of all military personnel are refusing to receive the COVID-19 vaccine with alarmed commanders aiming to make the shot mandatory “as soon as possible”’.

The Resistance So Far: ‘Ordinary’ People

Resistance to one or other features of the coup by individuals, communities, businesses and religious organizations, despite being largely ignored or denigrated by the corporate media, has been considerable with plenty of demonstrations, street theatre and other nonviolent actions documented all over the world. For just one article outlining some of the resistance in Europe last year, see this summary: ‘Anti-Lockdown Protests All Across Europe’.

But perusal of the progressive media will quickly reveal some of the many initiatives undertaken by activists and others who have no trouble ‘seeing through’ the fog of lies and misinformation with which certain international agencies, governments, tame medical personnel and the corporate media are deluging us. For example, you can watch ‘10,000 Protesters In Vienna March Against Coronavirus Restrictions’.

More recently, this resistance has gathered pace considerably, including among the small business community. For example, in mid-January restaurant-owners in Italy, other parts of Europe, Mexico and elsewhere opened their doors in defiance of lockdown measures reminding people that collective civil disobedience of any magnitude is extraordinarily difficult to stop. See ‘“I Am Open”: 50,000 Italian Restaurant Owners Plan to Ignore Lockdown’.

And, more broadly, hundreds of Polish businesses reopened in January as well. See ‘Lockdown Rebellion: Highlanders in Poland’s “Winter Capital” to Reopen Hundreds of Businesses’. https://www.breitbart.com/europe/2021/01/14/lockdown-rebellion-highlanders-polands-winter-capital-reopen-hundreds-businesses/

Such is the resistance taking place across Europe, that some prominent commentators have been led to ask ‘Is a Revolutionary Movement Developing in Europe? Rejecting the Lockdown and the Mask’.

Are you reading about any of this in the corporate media?

What Can We Do to Halt ‘The Great Reset’ and Defend Ourselves against the Elite Coup?

Understanding the many elements of what is taking place and, therefore, what is necessary to address it effectively, is the first step to responding powerfully.

Important points in this understanding include two I have made above: The global elite is driving what is happening and, using the ‘virus’ (for which there is no documented scientific proof in existence) as a ‘cover story’, is conducting a coup to take complete control of our lives.

But there is a third, and deeper, point that it is vital to understand: This coup has only proceeded this far because existing parenting, educational and religious practices indoctrinate and terrorize children into a lifetime of submissive obedience. Hence, the bulk of the human population is too (unconsciously) frightened to even question the elite-driven narrative, let alone seek out and analyze the evidence for themselves and then act powerfully in response. For detailed explanations, see ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice’.

So if we are to succeed in defeating this elite coup, we must be strategically thoughtful in how we approach it.

This is why it is important to point out that entreaties to key international organizations and governments, as well as legal challenges, must ultimately fail. The global elite operates without official constraint, well beyond the ‘rule of law’ and has long controlled all key international organizations as well as governments and legal systems (and the medical and pharmaceutical industries, for that matter) so that they serve elite interests. Therefore, initiatives directed at these elite agents will inevitably come to nought, as history has repeatedly demonstrated. See, for example, ‘The Rule of Law: Unjust and Violent’.

So while I acknowledge the sincerity and genuine effort being put into such activities as lobbying politicians and legal challenges, for example, unless sufficient people are willing to take action that fundamentally undermines the power that enables the global elite to implement its agenda, humanity faces a dark future. It is for this reason that, once again, I outline below the measures that are necessary for us to succeed.

Hence, if you would like to be part of the campaign to defeat the elite coup, see the list of strategic goals necessary to achieve this outcome, and other aspects of this campaign, starting here: Coup Strategic Aims.

Anita McKone has presented a simpler version, with explanations and examples of actions you can take, here: ‘We Are Human, We Are Free’. Her song, of the same title, can be heard here: ‘We are Human, We are Free’.

If you wish to focus on resisting the deployment of 5G – the central pillar that will enable so many of the technological measures of the coup to be implemented while causing enormous other harm in the process – scroll down ‘Campaign Strategic Aims’.

To undertake action that is strategically-focused, it will be useful if more people understand the principles and practice of nonviolent action, which can be taught by some nonviolence educators around the world. See, for example, ‘Nonviolent Action/Strategy Workshops in Australia’.

If you wish to campaign to avert one or more of the four most immediate paths to human extinction, you can see a list of strategic goals for doing so here: Campaign Strategic Aims.

If you wish to nurture children to be better equipped to understand what is happening and far more able to critique it and act powerfully, see ‘My Promise to Children’.

If you wish to reduce your vulnerability to elite control, consider joining those who recognize the critical importance of reduced consumption and greater self-reliance by participating in ‘The Flame Tree Project to Save Life on Earth’. In addition, you are welcome to consider signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

More simply, if you like, you might consider committing to:

The Earth Pledge

Out of love for the Earth and all of its creatures, and my respect for their needs, from this day onwards I pledge that:

  1. I will listen deeply to children. See ‘Nisteling: The Art of Deep Listening’.
  2. I will not travel by plane
  3. I will not travel by car
  4. I will not eat meat and fish
  5. I will only eat organically/biodynamically grown food
  6. I will minimize the amount of fresh water I use, including by minimizing my ownership and use of electronic devices
  7. I will not own or use a mobile (cell) phone
  8. I will not buy rainforest timber
  9. I will not buy or use single-use plastic, such as bags, bottles, containers, cups and straws
  10. I will not use banks, superannuation (pension) funds or insurance companies that provide any service to corporations involved in fossil fuels, nuclear power and/or weapons
  11. I will not accept employment from, or invest in, any organization that supports or participates in the exploitation of fellow human beings or profits from killing and/or destruction of the biosphere
  12. I will not get news from the corporate media (mainstream newspapers, television, radio, Google, Facebook, Twitter…)
  13. I will make the effort to learn a skill, such as food gardening or sewing, that makes me more self-reliant
  14. I will gently encourage my family and friends to consider signing this pledge.

Conclusion

Under cover of a non-existent virus and pandemic, the global elite is now implementing a coup that has been carefully planned and prepared over several decades: It is the logical culmination of a millennia-long process of consolidation and expansion of elite control, at the expense of humanity and the biosphere. I have briefly outlined this history in ‘Why Activists Fail’.

If you question the sanity of the global elite for doing this, you are right to do so. See ‘The Global Elite is Insane Revisited’.

The fundamental aim of this elite coup, readily discernible by reading their documentation over the past 50 years, is to substantially reduce the human population and keep those still alive, subject to permanent surveillance as well as mind and behavioural control, as ‘techno-slaves’.

If you wish to resist this fate for humanity, you are welcome to join us.

Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?’ His email address is flametree@riseup.net and his website is here.

Post-Pandemic Landscapes: Behavior Modification as the New Consensus Reality

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By Kingsley L. Dennis

Source: Waking Times

The ‘Covid Event’ gave the unreal world its great coup over the place of the real. This perception intervention gave the final stimulus necessary to tip the twenty-first century into an awaiting technologically manipulated reality. A new landscape is emerging where, for the first time, the human mind is finding itself out-of-place within its own territory. What are now being termed the emerging ‘post-pandemic’ landscapes are likely to be hazardous territory for our mental, emotional, and physical states. The human condition is under modification.

New forms of power are on the rise, embedded within structures of health security, that are re-imagining our social lives, living and workspaces, and our physical and digital movements. Until now, the spider’s web of social control mainly operated below the waterline in a space where an almost intangible world existed beyond governance or accountability.  Now the Kraken awakes and is unashamedly coming to the surface. The beast of behavior modification is spreading its tentacles through our most established social and cultural institutions without shame – all in the name of health security (the new nom de plume of social management).  These institutions include the media, city life, the office, and – perhaps most of all – the online-digital world. The modification of these spaces is set to further desensitize, anesthetize, and dehumanize us. It is as if the collective human mind is being groomed and prepared for a new consensus reality of ‘normalized dissonance.’

The post-pandemic landscape is merging physical pandemics with its own viral digital epidemics that are infecting the human psyche. The Italian philosopher Franco Berardi has noted that our ‘electronic mediascape’ is putting ‘the sensitive organism in a state of permanent electrocution.’[1] The social body is being deliberately targeted by strategies that cause anxiety, fragmentation, exhaustion, confusion, polarization, and fear. We can see this through national and local lockdowns; social distancing; anti-social interaction; social ostracization; loss of economic independence, and more. In early July, Prof Sir Venki Ramakrishnan, president of the Royal Society (the UK’s national academy of science) stated publicly that face masks should be worn in all public spaces (as they already are in many places in Europe and worldwide). Not wearing a face covering, he added, ‘should be regarded as “anti-social” in the same way as drink driving or failing to wear a seatbelt.’[2] This is nothing short of encouraging a regime of public shaming. The human condition is being subjected to a new rhythm of the modern power-machine that is breaking down our social alliances.

The established conditions that created a sense of social reality are being dissolved and replaced with processes aimed at managing the masses through forms of separation and quantification. That is, the techniques necessary to begin the formation of a technologized humanity. These processes seek to reduce human life, and its environment, to something measurable and predicable – a life ordained by algorithms. These imposed changes are creating a disequilibrium in the human psyche – a fragmentation of the human self. Furthermore, they are seeking to break down our trusted social relations.

There is something insidious creeping up into the global collective that is attempting to create a world of sleepwalkers, plied with fear-pills, updated with vaccines, programmed with nonsense, and dismissive of alternative thinking. As a conscious, biological organism we are being prepared to mimic the automation of the machine. Humanity is mentally sleeping and slipping into the void where a new form of the ‘social collective’ awaits us.

Techniques are being devised and employed to produce normalized and standardized behavior in order to create a socially managed populace. The collective human mind is being adapted and adopted into an infrastructure of control that operates largely through modes of digital connectivity. I refer to this rising mechanism of social engineering as the modern power-machine (MPM) that exerts control over human expression and autonomy of behavior. To enact this, a consortium of institutions have been selected to structure contemporary societies toward specific functions that give the promise of security and human well-being whilst developing increased social dependency. This is the post-pandemic landscape now rapidly arising and to which all future generations shall be born into.

Childhood’s End

Luciano Floridi, a professor of philosophy and the ethics of information, believes that human civilization is shifting into a phase of ‘hyperhistory.’ A hyperhistorical society that is dependent upon integrative technologies, says Floridi, could also become human-independent – that is, not needing us. Life on this planet is being developed into an infrastructure that favors machinic intelligence and artificial organisms, thus de-territorializing the human experience. Our urban environments may soon be more conducive to artificial life than biological ones. No one is yet ready for the mutation at hand. We are being programmed to take on a new position in the world that will erode the possibility of human transcendence; a world where the ‘flesh robot’ will eventually become the reality consensus.

We are witnessing an unprecedented migration of humanity from its physical space to the digital-sphere – an environment of surveillance and technocratic social management. The incoming generations will recognize no fundamental difference between the digital-sphere and the physical world as this mergence will form the reality they are born into. To the new generations, the digital-physical-sphere will be their only reality for they will have been born without the offline-online distinction. In the words of Luciano Floridi, they were born onlife. This is now their reality, and it is ‘onlife.’ The world that many of us recognized as being human will never be the same again. With the ‘onlife’ mode, a new era of history begins. Childhood comes to an end when they stop being a child and become a user. It is then that they inhabit whole new realities – realities they may believe to be ‘user-generated’ when in fact the reverse is more the case.

Connectivity and access will be part of the regime of the new power-machine. And the rights of access are going to be a matter of consensus health security (as addressed in New Dawn 180/181).  To be a part of the power-machine will mean opting-in to its sanctioned, and on-surveillance, connections. Soon, opting out will be made an almost impossible alternative. Connecting into the power-machine will become the new cartography of the ‘human reality.’ Living ‘manually’ will become one of the last few remaining sites of resistance as human life becomes regulated-by-automation.

The City as Machine Cradle

Modern living, especially within dense urban metropolises, as well as within poverty-stricken neighborhoods, severely affects the human psychological condition, as well as affecting the nervous system. Journalist Naomi Klein has noted how a form of ‘Pandemic Shock Doctrine’ is emerging where city metropolises are forming suspicious partnerships with large tech conglomerates to re-design city living. Klein has stated that the quarantine lockdowns were not so much to save lives ‘but as a living laboratory for a permanent — and highly profitable — no-touch future.’[3] One tech CEO that Klein interviewed commented that: ‘There has been a distinct warming up to human-less, contactless technology…Humans are biohazards, machines are not.’[4] Several local city governments are in negotiations with large private tech companies to create a ‘seamless integration’ between city government, education, health, and policing operations. Further, the individual home will become a smart-enclosed hub for the urban dweller. All this, and more, as a ‘frontline pandemic response.’

Online learning, the home office, telehealth, and online commerce are all now a part of an emerging investment landscape to convert existing physical-digital infrastructures to cloud-based ones that will be incorporated into the arriving fully-completed 5G network. All in the name of providing citizens with a securitized ‘virus free’ landscape. Erich Schmidt, ex-CEO of Google/Alphabet and now chair of the Defense Innovation Board that advises the Department of Defense on military A.I., announced publicly with a straight face:

‘The benefit of these corporations, which we love to malign, in terms of the ability to communicate, the ability to deal with health, the ability to get information, is profound. Think about what your life would be like in America without Amazon.’[5]

Schmidt has now been hired to head up the task force commissioned to reimagine New York’s post-Covid reality. And he won’t be alone. High-tech is now jumping to get into partnerships with local governments in order to bring a safer, more ‘securitized’ landscape into civil society – all for ‘our’ benefit.

The business office landscape is also under re-organization to further regulate and isolate the social interactions of working colleagues. It can be said that a new form of business behavior modification is in the works. In a recent business analysis published in Bloomberg by Jeff Green and Michelle F. Davis, they suggested that:

The pre-Covid workplace, with its shared desks and common areas designed for “creative collisions,” is getting a makeover for the social distancing era. So far, what employers have come up with is a mash-up of airport security style entrance protocols and surveillance combined with precautions already seen at grocery stores, like sneeze guards and partitions.[6]

The authors of the report also foresee that the newly returned office worker will likely be encased in a makeshift cubicle made of plexiglass sheets. A new mode of anti-interaction is clearly in the works.

Hundreds of major companies, at least, are planning what they call ‘employee re-orientation programs’ and have already hired ‘thermal scanners’ to monitor employees for fevers, according to the article’s sources. The authors also noted that there has been a spike in job postings for ‘tracers,’ who would track down the contacts of anyone who tests positive for the covid-19 virus. In short, companies are now looking for a range of solutions to keep people away from one another throughout the working day. IBM, for example, is looking into using existing sensors or finding new technology to detect when people are too close together or ‘trending’ in that direction. Another report from the UK[7] noted how companies were looking into developing their own specialist employee smartphone apps that would operate elevators hands-free. The language employers are using includes creating ‘safe bubbles’ around employees and monitoring so that these ‘safe bubbles’ do not overlap. How would they manage such monitoring?

Various companies, the UK report goes on to say, are looking to teach artificial intelligence (AI) to monitor the video cameras that are monitoring the employees. Dr Mahesh Saptharishi, Motorola Solutions’ chief technology officer (based in Boston) explained that AI algorithms can offer feedback about ‘pinch points’ where people are too close together. Instead of employers (read ‘humans’) having to spend time (read ‘waste time’) watching the actual video, they can ‘ask’ the AI how well social distancing is being observed overall, and where problem points are.[8] So that’s the issue solved then. We’ll just rely on AI algorithms to tell us how to ‘social distance’ in our non-interacting bubbles and we can modify our behavior accordingly. Job done!

What this also signifies is that in order to be able to modify our behavior, machine intelligence will need to gather ever greater datasets about us. That is, ‘smart cities’ and ‘secure offices’ equals increased surveillance which equals expanded datasets. The ‘Black Iron Prison’ that Philip K. Dick saw coming is now hitting us squarely in the form of surveillance capitalism.

Surveillance Capitalism

Professor Shoshana Zuboff, the author of the widely acclaimed The Age of Surveillance Capitalism, has said that digital connection is now a means to others’ commercial ends. With the rapid rise of data collection for commercial gain, Zuboff says that: ‘The result is that both the world and our lives are pervasively rendered as information.’[9] People are reduced to being less than products because they are rendered into being a mere ‘input’ for the creation of the real product which is the data. Predictions about peoples’ futures are sold to the highest bidder so that these futures can be profited from or altered to favor better commercial gains. Zuboff considers surveillance capitalism to be, at its core, parasitic and self-referential – a parasite that feeds on every aspect of every human’s experience.

Human experience is considered free to be taken as raw material and it is this that becomes the product of value. From this material, organizations decide to intervene in our lives to shape and modify human behavior in order to favor the outcomes that are most desirable for commercial gains. Behavioral modification is now in the hands of private capital – and undertaken with the minimal amount of external oversight. At its most basic, humans have been reduced to ‘batteries’ that produce datasets for algorithms and machine learning to process. What is most worrying is that, by and large, the general populations are ignorant of what is going on quite literally beneath their fingertips. As Zuboff notes, people unknowingly end up funding their own forms of domination.

Through its operations of technocratic ‘normalization’ and the deliberate breaking up of social alliances, the power-machine age is manufacturing a new standardization of the human body and mind. With the encroachment of socially managed interventions, people are made vulnerable to the increased destabilizing of the human self. The human sense of ‘self’ and identity has become a fragile thing; it is analyzed, scrutinized, and criticized through social media; it is modified through surveillance capitalism; and it is increasingly being rendered by AI facial recognition systems such as Clearview. As these post-pandemic landscapes become increasingly rolled out in more social environments, we are likely to see, as a consequence, an ever-greater fragmentation of the human self.

The Fragmented Self

It is no exaggeration to say that humanity is entering a period of existential crisis that has perhaps not been last witnessed since the Middle Ages. Only this time, we don’t have our religious institutions to offer us salvation. The responsibility is upon our shoulders of finding salvation through becoming fully human in the face of dehumanizing forces. At present, we are being bombarded with such contradictory information that many people are unable to find coherence or to make a whole picture out of the shards. That is, the human mind is finding it increasingly difficult to see the patterns and to connect the dots. Many people will also now be experiencing forms of cognitive dissonance. One definition of this state is: ‘Cognitive dissonance refers to a situation involving conflicting attitudes, beliefs or behaviours. This produces a feeling of mental discomfort leading to an alteration in one of the attitudes, beliefs or behaviours to reduce the discomfort and restore balance.’[10]

The result of this is that the mind desperately wishes to reduce this discomfort and restore balance by seeking – or being provided with – a coherent picture, or closure. The danger here is that this ‘closure’ or ‘coherent picture’ may be provided by an external source, institution, or body (a structure of orthodox ‘authority’) and many people will jump onto it as a way of gaining closure, and thus comfort. When, in truth, we need to find this coherence and closure within ourselves, through our own resources. With the increasing breakdown of social relations and an interactive human environment, people’s consciousness is being further pushed into compartmentalization where events are seen as random rather than interrelated and meaningful. This lack of meaningfulness will be compensated for by the rise of virtual attractions as the digital-sphere increasingly becomes the ‘safe and secure’ home that people turn to. Critical thought, perceptive observation, and intuitive knowing will be under the onslaught of nullifying behavior modification.

As we are now seeing in the public space, self-identity (race, sexuality, etc) is becoming a target of division, further creating doubt, anxiety, and social polarization. Psychologically, people are being pushed to acquiesce, submit, and accept the measures that are being implemented as the ‘new normal’ post-pandemic landscapes. And the more we submit, the more we become vulnerable to further submission and disempowerment. Bureaucratic regimes and administrative structures will creep further into our living, work, and leisure lives until a form of what French philosopher Michel Foucault calls disciplinary power will dominate over the human condition. New forms of social discipline and collective obedience are fostering an artificial and engineered state of perception. We are right in the middle of a time of intense ‘enforced socialization,’ or what Edward Snowden recently referred to as an ‘architecture of oppression.’ For some, the only response to this overwhelming ‘architecture of oppression’ will be to find their comfort zones – such as sitting in their chairs at home with their ‘surrogates’ roaming the digital-physical landscape on their part.[11] Or, as the 2008 computer-animated sci-fi film Wall-E depicted, growing lazy and obese while robots cater to all their needs, while indulging in infantile entertainments. We can only hope this shall never be the case.

Humanity has entered unprecedented times. Such times demand an unprecedented response. It appears that we are now being asked to ‘step up’ to accept our responsibility for our human becoming, and so to become fully human. By doing nothing, we are allowing our behavior to be modified and our self-identities to be splintered. In these post-pandemic landscapes, the choices we make will be choices that, like never before, determine our future as a human species. I suggest it is time now for declaring our unity as an empowered fully human species – by not accepting the push of the power-machine into distanced and disempowered individuals.

What “Normal” Are We Returning To? The Depression Nobody Dares Acknowledge

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By Charles Hugh Smith

Source: Of Two Minds

Perhaps we need an honest national dialog about declining expectations, rising inequality, social depression and the failure of the status quo.

Even as the chirpy happy-talk of a return to normal floods the airwaves, what nobody dares acknowledge is that “normal” for a rising number of Americans is the social depression of downward mobility and social defeat.

Downward mobility is not a new trend–it’s simply accelerating. As this RAND Corporation report documents, ( Trends in Income From 1975 to 2018) $50 trillion in earnings has been transferred to the Financial Aristocracy from the bottom 90% of American households over the past 45 years.

Time magazine’s article on the report is remarkably direct: The Top 1% of Americans Have Taken $50 Trillion From the Bottom 90% — And That’s Made the U.S. Less Secure.

“The $50 trillion transfer of wealth the RAND report documents has occurred entirely within the American economy, not between it and its trading partners. No, this upward redistribution of income, wealth, and power wasn’t inevitable; it was a choice–a direct result of the trickle-down policies we chose to implement since 1975.

We chose to cut taxes on billionaires and to deregulate the financial industry. We chose to allow CEOs to manipulate share prices through stock buybacks, and to lavishly reward themselves with the proceeds. We chose to permit giant corporations, through mergers and acquisitions, to accumulate the vast monopoly power necessary to dictate both prices charged and wages paid. We chose to erode the minimum wage and the overtime threshold and the bargaining power of labor. For four decades, we chose to elect political leaders who put the material interests of the rich and powerful above those of the American people.”

I’ve been digging into downward mobility and social depression for years: Are You Really Middle Class?

The reality is that the middle class has been reduced to the sliver just below the top 5%–if we use the standards of the prosperous 1960s as a baseline.

The downward mobility isn’t just financial–it’s a decline in political power, control of one’s work and ownership of income-producing assets. This article reminds us of what the middle class once represented: What Middle Class? How bourgeois America is getting recast as a proletariat.

This reappraisal of the American Dream is also triggering a reappraisal of the middle class in the decades of widespread prosperity: The Myth of the Middle Class: Have Most Americans Always Been Poor?

Downward mobility excels in creating and distributing what I term social defeat: In my lexicon, social defeat is the spectrum of anxiety, insecurity, chronic stress, fear and powerlessness that accompanies declining financial security and social status.

Downward mobility and social defeat lead to social depression. Here are the conditions that characterize social depression:

1. High expectations of endlessly rising prosperity instilled as a birthright no longer align with economy reality.

2. Part-time and unemployed people are marginalized, not just financially but socially.

3. Widening income/wealth disparity as those in the top 10% pull away from the bottom 90%.

4. A systemic decline in social/economic mobility as it becomes increasingly difficult to move from dependence on the state or one’s parents to financial independence.

5. A widening disconnect between higher education and employment: a college/university degree no longer guarantees a stable, good-paying job.

6. A failure in the Status Quo institutions and mainstream media to recognize social depression as a reality.

7. A systemic failure of imagination within state and private-sector institutions on how to address social depression issues.

8. The abandonment of middle class aspirations: young people no longer aspire to (or cannot afford) consumerist status symbols such as luxury autos or conventional homeownership.

9. A generational abandonment of marriage, families and independent households as these are no longer affordable to those with part-time or unstable employment.

10. A loss of hope in the young generations as a result of the above conditions.

The rising tide of collective anger arising from social depression is visible in many places: road rage, violent street clashes between groups seething for a fight, the destruction of friendships for holding “incorrect” ideological views, and so on.

A coarsening of the entire social order is increasingly visible: The Age of Rudeness.

Depressive thoughts (and the emotions they generate) tend to be self-reinforcing, and this is why it’s so difficult to break out of depression once in its grip.

One part of the healing process is to expose the sources of anger that we are repressing. As psychiatrist Karen Horney explained in her 1950 masterwork, Neurosis and Human Growth: The Struggle Towards Self-Realization, anger at ourselves sometimes arises from our failure to live up to the many “shoulds” we’ve internalized, and the idealized track we’ve laid out for ourselves and our lives.

The article The American Dream Is Killing Us does a good job of explaining how our failure to obtain the expected rewards of “doing all the right things” (getting a college degree, working hard, etc.) breeds resentment and despair.

Since we did the “right things,” the system “should” deliver the financial rewards and security we expected. This systemic failure to deliver the promised rewards is eroding the social contract and social cohesion. Fewer and fewer people have a stake in the system.

We are increasingly angry at the system, but we reserve some anger for ourselves, because the mass-media trumpets how well the economy is doing and how some people are doing extremely well. Naturally, we wonder, why them and not us? The failure is thus internalized.

One response to this sense that the system no longer works as advertised is to seek the relative comfort of echo chambers–places we can go to hear confirmation that this systemic stagnation is the opposing ideological camp’s fault.

Part of the American Exceptionalism we hear so much about is a can-do optimism: set your mind to it and everything is possible.

The failure to prosper as anticipated is generating a range of negative emotions that are “un-American”: complaining that you didn’t get a high-paying secure job despite having a college degree (or advanced degree) sounds like sour-grapes: the message is you didn’t work hard enough, you didn’t get the right diploma, etc.

It can’t be the system that’s failed, right? I discuss this in my book Why Our Status Quo Failed and Is Beyond Reform: the top 10% who are benefiting mightily dominate politics and the media, and their assumption is: the system is working great for me, so it must be working great for everyone. This implicit narrative carries an implicit accusation that any failure is the fault of the individual, not the system.

The inability to express our despair and anger generates depression. Some people will redouble their efforts, others will seek to lay the blame on “the other” (some external group) and others will give up. What few people will do is look at the sources of systemic injustice and inequality.

Perhaps we need an honest national dialog about declining expectations, rising inequality and the failure of the status quo that avoids polarization and the internalization trap (i.e. it’s your own fault you’re not well-off).

We need to value honesty above fake happy-talk. Once we can speak honestly, there will be a foundation for optimism.