Category Archives: Psychology

The Gulag of the Mind

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By Charles Hugh Smith

Source: Of Two Minds

There are no physical barriers in the Gulag of the Mind–we imprison ourselves, and love our servitude. Indeed, we fear the world outside our internalized gulag, because we’ve absorbed the narrative that the gulag is secure and permanent.

We’ve also absorbed the understanding that escape will be punished. Dissent will quickly be suppressed or vilified, and the dissenter socially and economically marginalized.

In a peculiarly human pathology, we now believe the exact opposite of reality: our abuser is our savior, we’re getting wealthier when in fact we’re getting poorer, the government will always save us, even though the government is the problem, not the solution, and we’re entitled to all sorts of good things even as the entire system clings to a veneer of normalcy that is increasingly difficult to maintain.

We dare not realize the crises we’re about to face are novel, and the thinking of the past is worse than useless, as doing more of what’s failed is about to bear real consequences that cannot be papered over.

Michael Grant described this clinging to the past in his excellent account The Fall of the Roman Empire:

There was no room at all, in these ways of thinking, for the novel, apocalyptic situation which had now arisen, a situation which needed solutions as radical as itself. (The Status Quo) attitude is a complacent acceptance of things as they are, without a single new idea.

This acceptance was accompanied by greatly excessive optimism about the present and future. Even when the end was only sixty years away, and the Empire was already crumbling fast, Rutilius continued to address the spirit of Rome with the same supreme assurance.

This blind adherence to the ideas of the past ranks high among the principal causes of the downfall of Rome. If you were sufficiently lulled by these traditional fictions, there was no call to take any practical first-aid measures at all.

The Gulag of the Mind is constructed of both traditional fictions–that all the looming crises can be solved by repeating what worked in the past 50 years– and the new ones of virtual signaling–that publicly signaling our virtuous convictions is magically equivalent to actually solving problems, as if our problems are all nothing but a scarcity of virtuous convictions rather than real-world crises that will require immense fortitude and sacrifice to weather, much less resolve.

The Gulag of the Mind depends on technology–or more precisely, on a magical thinking faith that technology will always effortlessly save us: some new form of magic will manifest at the moment of need and we won’t have to change anything in our lifestyle or our corrupt power structure.

In the Gulag of the Mind, a perversion of justice passes for real justice: there are two sets of laws and two levels of enforcement: the wealthy and powerful escape justice while commoners are given life-crushing prison sentences for Drug Gulag offenses, and their vehicles and belongings are confiscated for being too poor to pay the state’s onerous penalties and fees.

Befuddled and blind, we wander toward the cliff without even seeing it, focusing on our little screens of entertainment and self-absorption. The bottom of the cliff beckons, and filled with the magical sense of security bestowed by the Gulag of the Mind, we imagine we can walk on air and escape unhurt.

Can the Progressive-“Conspiracy” Divide be Bridged?

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By John Kirby

Source: Off Guardian

People from a variety of advocacy communities who tackle issues ranging from the assassinations of the 1960’s to vaccine safety are rightly upset by a recent NBC News.com op-ed authored by Lynn Parramore, a progressive journalist known for her insightful pieces for Alternet and other outlets.

In the article, Parramore argues that those who espouse “conspiracy theories” might be displaying “narcissistic personality traits,” suffer from “low self-esteem,” and share a “negative view of humanity.” Various studies are cited in support of this claim.

As a filmmaker acquainted both with the author of the op-ed as well as a number of people from the communities under fire, I hope it’s possible to dispel some of the misconceptions on all sides and even find some common ground.

At the outset, it should be acknowledged that Parramore’s piece is an uncharacteristically harsh ad hominem smear, taking its place in a long line of similar attacks on people who have dared question—sometimes at great personal cost—a whole range of suspect official narratives over many years.

But Parramore and many journalists like her are neither assets of an intelligence service nor unthinking tools of big media; she is fully conscious of the ways in which power and wealth can be used collusively (one might even say conspiratorially) to deceive and abuse the public.

So what accounts for a piece like this one?  Why does it rankle a progressive like Parramore so intensely when she hears someone mention that the U.S. military-industrial complex had the most to gain from the September 11th attacks, or that Big Pharma may be applying the same racketeering techniques to the ever-expanding vaccination schedule she discovered at play in the opioid crisis?

Those of us who have labored long to publicize state crimes against democracy have our own list of the psychological, political, and economic factors that may be preventing smart people from seeing evidence that we regard as overwhelming.

The primary difficulty may lie in just how smart and thoroughly educated many of these writers are: no one who has spent a lifetime looking into the way the world works wants to think they might have missed something big.

And as Noam Chomsky has pointed out, the more educated we are, the more we are a target for state-corporate propaganda. Even journalists outside the mainstream may internalize establishment values and prejudices.

Which brings us to Parramore’s embrace of the term “conspiracy theory.”   Once a neutral and little-used phrase, “conspiracy theory” was infamously weaponized in 1967 by a memo from the CIA to its station chiefs worldwide.

Troubled by growing mass disbelief in the “lone nut” theory of President Kennedy’s assassination, and concerned that “[c]onspiracy theories have frequently thrown suspicion on our organization,” the agency directed its officers to “discuss the publicity problem with friendly and elite contacts (especially politicians and editors)” and to “employ propaganda assets to answer and refute the attacks of the critics. Book reviews and feature articles are particularly appropriate for this purpose.”

As Kevin Ryan writes, and various analyses have shown:

In the 45 years before the CIA memo came out, the phrase ‘conspiracy theory’ appeared in the Washington Post and New York Times only 50 times, or about once per year. In the 45 years after the CIA memo, the phrase appeared 2,630 times, or about once per week.”

While it turns out that Parramore knows something about this hugely successful propaganda drive, she chose in her NBC piece to deploy the phrase as the government has come to define it, i.e., as “something that requires no consideration because it is obviously not true.”  This embeds a fallacy in her argument which only spreads as she goes on.

Likewise, the authors of the studies she cites, who attempt to connect belief in “conspiracy theories” to “narcissistic personality traits,” are not immune to efforts to manipulate the wider culture. Studies are only as good as the assumptions from which they proceed; in this case, the assumption was provided by an interested Federal agency.

And what of their suggested diagnosis?

The DSM-5’s criteria for narcissism include “a pervasive pattern of grandiosity…a need for admiration and lack of empathy.”  My experience in talking to writers and advocates who—to mention a few of the subjects Parramore cites—seek justice in the cases of the political murders of the Sixties, have profound concerns about vaccine safety, or reject the official conspiracy theory of 9/11, does not align with that characterization.

On the contrary, most of the people I know who hold these varied (and not always shared) views are deeply empathic, courageously humble, and resigned to a life on the margins of official discourse, even as they doggedly seek to publicize what they have learned.

A number of them have arrived at their views through painful, direct experience, like the loss of a friend or the illness of a child, but far from having a “negative view of humanity,” as Parramore writes, most hold a deep and abiding faith in the power of regular people to see injustice and peacefully oppose it.

In that regard, they share a great deal in common with writers like Parramore: ultimately, we all want what’s best for our children, and none of us want a world ruled by unaccountable political-economic interests.

If we want to achieve that world, then we should work together to promote speech that is free from personal attacks on all sides. Even more importantly, we should all be troubled by efforts to shut down content and discussions labeled “false and misleading” on major social media platforms.

Who will decide what is false and what is true?

In the case of vaccines, there is actually no scientific consensus that they are safe—only a state-media consensus, emanating from groups like the CDC, which act as sales agents for Big Pharma.

A terrible precedent is being set, and both unfettered scientific inquiry and free speech are suffering greatly. Today it is vaccines and “conspiracy theories” that are being banned and labeled “dangerous” by the FBI. What will we be prevented, scared, or shamed away from discussing tomorrow?

President Kennedy said:

a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people.”

Perhaps we should take a closer look at ideas that so frighten the powers-that-be. Far from inviting our ridicule, the people who insist that we look in these forbidden places may one day deserve our thanks.

 

John Kirby is a documentary filmmaker. His latest project, Four Died Trying, examines what John Kennedy, Malcolm X, Martin Luther King and Robert Kennedy were doing in the last years of their lives which may have led to their deaths.

“Be The Change You Wish To See In The World” - Misattributed, Misused, And Obscenely Underappreciated

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By Caitlin Johnstone

Source: CaitlinJohnstone.com

Name a quote by Mahatma Gandhi.

Odds are the first thing that jumps into your mind is the famous, “Be the change you wish to see in the world.” It’s a good quote. It’s pithy enough to fit on a bumper sticker, and it resonates deeply with something inside us all which tells us that it points to something true and valuable.

But, like so many other pithy bumper sticker quotes we see floating around today, these words were never spoken by the person they’re attributed to. What Gandhi actually said was this:

“If we could change ourselves, the tendencies in the world would also change. As a man changes his own nature, so does the attitude of the world change towards him.”

Oof. That’s a bit more confrontational than the popularized version, isn’t it? Change my own nature? I thought we were talking about something light and easy, like not wearing fur or buying fair trade coffee beans.

That’s how “Be the change you wish to see in the world” tends to get interpreted today. It’s a line that is so commonly regurgitated in our society that it’s now cliché and almost meaningless, something you see on cheap keychains at the mall and scan over without really reading, but assume you understand because you’ve seen it so many times before. If pressed to really think about it, most people will say it means something like make the changes in the world that you want to see. If you don’t like factory farming, become a vegan. If you don’t like poverty, volunteer at a soup kitchen.

But that isn’t what the quote says. It’s nothing like what the original one by Gandhi says. It’s not even what the stripped-down bumper sticker version says.

Even if you look at the popularized version of the quote, really look at it with fresh eyes that haven’t seen it thoughtlessly regurgitated by corporate liberals and plastered on K-Mart products, you come away with the same message as the original. It doesn’t say “Do the change you wish to see in the world.” It doesn’t say “Enact the change you wish to see in the world.” It says “Be the change you wish to see in the world.” It isn’t referring to a mere change in behavior or lifestyle, it’s saying change who you are as a person. It’s saying change your own nature to change the world.

This is night-and-day different from the conventional interpretation. The conventional interpretation of the quote exists as a vapid platitude that people make fun of hippies and New Agers for over-using. A deep, visceral understanding of that same quote, however, conveys more wisdom than all religious texts in the world combined. It’s a call into a transformation that is more real than childbirth. More existentially confrontational than a terminal cancer diagnosis.

The first challenge of the quote is to get you thinking hard about what changes you do in fact want to see in the world. Most people never even get that far into it. Few have actually thought hard about what kind of world they’d like to see in a positive way that actually envisions what that world would look like. Most people only think in terms of the little partisan battles they’re seeing currently: universal healthcare, immigration policies, gun control, austerity policies, abortion, LGBTQ issues, police brutality, etc. Few people get as far as sitting down and deeply contemplating a positive vision for the kind of world they’d like to help create.

When I make an inventory of the changes I wish to see in the world, I know I want to see people consistently choosing health over the illusion of security.

I want them making choices with the highest interest of everyone concerned over their own self-interest, even if those choices make them feel exposed or vulnerable because they appear to go against their finances or tribal groupthink, or are outside their comfort zone.

I want people to be collaborative rather competitive.

I want people to start trusting that the steps will appear in front of them as we forge a path onto a new, undiscovered route rather than retreat to the well-trodden highways because they are familiar even though we already know they lead the wrong way.

I want to see people giving up their tribalism and embracing their humanism.

I want to see people loving themselves deeply enough to love others meaningfully and with clear eyes.

I want people to rise above the competing narratives and make their distinctions according to actions and reality rather than the stories of the manipulators or their own internal manipulations.

I want people to have the wisdom to acknowledge where they have power and privilege and use it courageously, and where they are powerless so they may force those in power to change our suicidal trajectory immediately.

I want people to tell the truth, even if at first it’s only to themselves.

I want people to choose life over death, every time, without hesitation, and I want them to always seek their solutions in life and healing and harmony and reject the solutions offered by death, destruction, manipulation, sabotage and chaos.

These are just my personal desires for the world. After laying those out, the next challenge posed by “Be the change you wish to see in the world” is far more serious, and, if undertaken, will remain front and center in your attention the rest of your life.

Looking at the changes I wish to see in the world, I endeavor to be someone who consistently chooses to press the “health” button even if it scares me, or others, or both.

I try to be someone who always chooses in the highest interest rather than manipulating it slightly so I get a bit more or I look a bit cooler.

I try to tell the truth even when my tribe is yelling at me to shut up, but I try to have the wisdom to only do that when it benefits everyone and not just to seek drama or attention.

I try to trapeze through life using my inner compass because I know for sure that my old paths never led anywhere good.

I try to not manipulate others, and I try to not manipulate myself in order to pretend to myself that I’m not manipulating others.

I try to love the parts of me that I see in others, especially those parts that make me cringe, but also I try to love myself enough to walk away from someone whose patterns are hurting me.

I try to make distinctions by what I see people doing rather than what I hear them saying, and I try to integrate my thoughts and my actions as much as possible.

I try to use my power and privilege for the highest interest of everyone, but I refuse to take responsibility for things outside of my control, and I pledge to hold those who do have that power to account.

I try always to tell the truth, even if it’s just to myself at times because in that instance I don’t have enough power and privilege to speak it without getting unjustly punished. But if it’s in the highest interest to take unjust punishment, then I choose that.

I choose life, every time, without hesitation, and I want to heal any blocks either in me or outside of me that is resistant to turning every atom of my being towards life and healing.

Of course I fail a lot, but I hope to continue to noticing when I fail and course-correcting as often as needed, because getting this right is much more important to me than feeling like I’m right. I want this more than I want the story of having this already. I want to change the world more than I want the story of changing the world.

Crucially, I want this more than I want “me”, more than I want the personality that I think of as “me”. Whole parts of my identity have had to die in order to change into something healthier and more agile, and there will be many more parts of me that have to die in the future, and I welcome that. I welcome that with a deep breath of trepidation because it’s not easy, and in the moment before letting go it feels like I really am dying, but I know that it has to happen, and the more I do it, the more positive reinforcement I get as my reluctance gets overridden with curiosity as to what will manifest in the space I’ve created. And I know that in any case it’s better than the alternative, which is a slow, actual death through stagnation.

Beyond the bumper sticker, I’m pretty sure ol’ Mahatma was on to something pretty huge. I’m pretty sure this is how we fix it. It calls to mind that other hackneyed chestnut, The Serenity Prayer. “God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference,” another saying that has eroded into superficiality but contains some deep wisdom if you take it on as your calling. If we all individually took sincere responsibility for the only thing we can actually change — ourselves — then the knock-on effects are unquantifiable.

And, inevitably, world-changing.

The Just World Fallacy: Why People Bash Assange And Defend Power

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By Caitlin Johnstone

Source: CaitlinJohnstone.com

I write a lot about how important it is for political dissidents to research and understand cognitive biases, the large number of well-documented logical glitches in the way human brains process information. I do this because the science of modern propaganda has been in research and development for more than a century, so if public domain psychology is aware of these glitches we can be absolutely certain that the propagandists are as well, and that they are exploiting those glitches currently.

If you don’t cultivate a healthy respect for just how advanced modern propaganda has become, you won’t be able to understand what the propagandists are doing when observing the behaviors of the political/media class, and you’ll almost certainly wind up being fooled by the propaganda machine in various ways yourself.

The fact that people think of themselves as rational creatures, but in reality have many large cognitive vulnerabilities which can and will be exploited to cause them to interpret data in an irrational way, is not some amusing-yet-inconsequential bit of trivia. It’s an absolutely crucial piece of the puzzle in understanding why the world is as messed up as it is, and in figuring out how to fix it. The immense political consequences of this reality extend into every facet of civilization.

For example, have you ever wondered why ordinary people you know in real life often harbor highly negative opinions about Julian Assange, seemingly to no benefit for themselves, even while he’s being viciously persecuted for his truthful publications by some of the most corrupt political forces on the planet? You’ve probably correctly concluded that it’s because they’re propagandized, but have you ever wondered why that propaganda works? Even on some of the more intelligent people you know?

The reason is partly because of a glitch in human cognition known as the just world hypothesis or just world fallacy, which causes us to assume that if bad things are happening to someone, it’s because that person deserves it. Blaming the victim is more psychologically comfortable than seeing that we live in an unjust world where we could very easily become victim ourselves someday, and we select for that comfort over rational analysis.

In the early 1960s a social psychologist named Melvin Lerner discovered that test subjects had a curious tendency to assign blame for an unfortunate event to the victims–even when said event couldn’t logically have been their fault–and to assign positive attributes to people who received good fortune–even if their fortune was due solely to random chance. Lerner theorized that people have an unconscious need to organize their perceptions under the fallacious premise that the world is basically just, where good things tend to happen to good people and bad things tend to happen to bad people. Nothing in a rational analysis of our world tells us that this assumption is in any way true, but tests by Lerner and subsequent social psychologists have backed up his theory that most of us tend to interpret events through the lens of this irrational assumption anyway.

Like other cognitive biases, this one fundamentally boils down to our annoying psychological tendency to select for cognitive ease over cognitive discomfort. It feels more psychologically comfortable to interpret new information in a way that confirms our preexisting opinions, so we get confirmation bias. It feels psychologically comfortable to assume something is true after hearing it repeated many times, so we get the illusory truth effect. It feels more psychologically comfortable to believe we live in a fair world where people get what they deserve than to believe we’re in a chaotic world where many of the most materially prosperous people are also the most depraved and sociopathic, and that we could be next in line to be victimized by them, so we get the just world fallacy.

When news first broke in November of last year that the Trump Justice Department was preparing to charge Julian Assange for 2010 publications by WikiLeaks, establishment Democrats suddenly began babbling about “karma”. These people weren’t Buddhists or Hindus, yet when the Trump administration (who they claim to oppose) began an aggressive assault on the free press (which they claim to support), they began reaching for eastern philosophical concepts which have no evidentiary basis whatsoever in order to justify it. Their irrational belief in a just world was psychologically more comfortable than going against their confirmation bias about the guy who spilled dirt on Queen Hillary, so they selected it. Not because it was more truthful, but because it was more comfortable.

You see this more and more often as facts in evidence make it abundantly clear that the Trump administration’s persecution of Assange pose the greatest threat to the free press in modern history, both among the rank-and-file citizenry and among the political/media class. Countless opinion segments and articles have flooded the mainstream media denying that Assange’s persecution poses a threat to press freedoms, on the basis that Assange is different from the mainstream press in some way.

This isn’t due solely to the fact that these establishment lackeys know they’ll never publish anything which inconveniences power like Assange did (many mainstream journalists sincerely believe that they hold power to account in some way); a lot of it is due to the fact that it’s much more psychologically comfortable to believe that Assange is being savagely persecuted because he deserves it. Believing that Assange is getting what’s coming to him is just plain more psychologically comfortable than believing you’re in an endlessly out-of-control world where bad things happen to good people, and that in fact you live in a world where your own government will torture and imprison a journalist for publishing embarrassing facts about it. And it’s certainly a lot more comfortable than believing you could be next.

The just world fallacy explains so much about what’s going on today. It explains why everyone scrambles to defend their government when it begins victimizing a sovereign nation for refusing to comply with the demands of the powerful. It explains why people have been so easily propagandized into believing that poverty is caused by the laziness of the poor rather than the exploitation of the rich. It explains why people are so quick to justify the censorship of a perceived political enemy on the internet. It explains why any time video footage of a controversial  police shooting goes viral, the comments are always flooded with people saying the victim should have known better than to get down on the ground so slowly or reach for his wallet so quickly. It explains why attempts to discuss rape culture are so often bogged down by moronic comments about how its victims should behave. It explains why people justify mass government surveillance claiming that if you’ve got nothing to hide, you’ve got nothing to worry about. Some of these issues are more obvious to those on the left of the partisan divide, and some of them are more obvious to those on the right, but the impulse to create a false sense of safety in yourself is the exact same in all examples.

Even those who are wide awake to what’s going on in the world and don’t fall for any of the victim-blaming dynamics described above still often fall for a victim-blaming illusion of their own: the impulse to blame the propagandized masses for being propagandized, instead of blaming the propagandists. This one is just as deluded as any of the others, and it works for the same reason: it’s just plain more psychologically comfortable to believe that someone is being victimized by the system because of some flaw in the victim.

If we had a just and fair world, creating propaganda would be illegal along with murder, theft, fraud, and every other infraction on an individual’s personal sovereignty. To be clear, I don’t think that trying to make it illegal would work. I believe we need to evolve beyond the manipulations so they no longer affect us, but that requires us to see it as the serious offense that it is. If in the future we are to evolve to see it clearly, propaganda will elicit an instant and aggressive backlash from the collective against the propagandist. But right now it doesn’t, and it’s protected in part by people who believe that the crime of manipulation is outweighed by the crime of being trusting. Deliberately manipulating people for money, power or both is an attack on people’s psychological sovereignty, and until we see it as such then we will never turn our anger where it’s meant to go: on the perpetrators. If we can’t eradicate propaganda then we will never be able to see and understand what’s going on in the world clearly enough to fix it.

In reality, we live in a very unjust world. We live in a world where money is the only real valuing system, and money selects for ruthlessness. Money elevates those who will do what it takes to get ahead, and so money elevates sociopaths. No amount of muddle-headed magical thinking about “karma” is going to make that untrue. There is no grand arbiter in the sky selecting for goodness and badness. We must select good and badness. People must be held to account for their actions by those that observe that those actions are unjust. Great things happen to bad people, and awful things happen to good people, and when culture elevates greed and sociopathy that is only going to get more true until we put an end to it.

It is psychologically comfortable to believe that we live in a just world. It is much less psychologically comfortable to understand that we don’t, and that we never will unless we fight very hard for it. One is an illusion, the other is reality. A preference for reality over comfort is the primary factor which separates those who serve corrupt power from those who speak out against it.

Extinction is Stalking Humanity: The Threats to Human Survival Accumulate

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By Robert J. Burrowes

I have previously written a summary of the interrelated psychological, sociological, political-economic, military, nuclear, ecological and climate threats to human survival on Earth which threaten human extinction by 2026. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.

Rather than reiterate the evidence in the above article, I would like to add to it by focusing attention on three additional threats – geoengineering, medical vaccinations and electromagnetic radiation – that are less well-known (largely because the evidence is officially suppressed and only made available by conscientious investigative activists) and which, either separately or in combination with other threats, significantly increase the prospect of extinction for humans and most (and possibly all) life on Earth by the above date, particularly given the failure to respond strategically to these interrelated threats.

Before doing this, however, let me emphasize, yet again, that it is (unconscious) fear that is driving all of these crises in the first place and fear that underpins our collective failure to strategically address each of these interrelated threats in turn. And, as I have explained elsewhere and reiterate now, if we do not address this fear as a central feature of any overall strategy for survival, then extinction in the near term is certain. See, for example, ‘The Limited Mind: Why Fear is Driving Humanity to Extinction’.

So, beyond the usual issues that are considered imminent threats to human survival – particularly nuclear war, ecological collapse and climate catastrophe based on dysfunctional political, economic, legal and social institutions – let me briefly outline some of these other threats and, once again, invite a strategic response to each and all of these threats so that we give ourselves some chance of surviving.

In the ‘‘Human Extinction by 2026?’ article I cited above, I referred to the use of geoengineering to wage war on Earth’s climate, environment and ultimately ourselves. See, for example, ‘Engineered Climate Cataclysm: Hurricane Harvey’ and ‘The Ultimate Weapon of Mass Destruction: “Owning the Weather” for Military Use’.

But if you are unfamiliar with the evidence of how Earth is being geoengineered for catastrophe, by inflicting enormous damage on the biosphere, try watching this recent interview by Dane Wigington of Dr. Dietrich Klinghardt on the subject. Dr. Klinghardt carefully explains why geoengineering (simply: the high altitude aerial introduction of particulates – especially a synthesized compound of nanonized aluminium and the poison glyphosate in this case – into Earth’s atmosphere to manipulate the climate) creates a ‘supertoxin’ that is generating ‘a crisis of neurological diseases’ and, for example, crosses the blood-brain barrier causing diseases on the Autism spectrum (a spectrum of diseases virtually unknown prior to 1975 and now at epidemic proportions in countries, like the USA, where geoengineering is conducted extensively). See ‘World-Renowned Doctor Addresses Climate Engineering Dangers’.

While careful to distinguish the offending toxic compounds of aluminium and making the point that these adversely impact all lifeforms on the planet, Dr. Klinghardt nevertheless maintains that ‘Aluminium could be isolated as the single factor that is right now creating the mass extinction on the planet including our own’.

Because Dr. Klinghardt cites the corroborating research on glyophosate and aluminium by Dr Stephenie Seneff, Senior Research Scientist at MIT, who investigates ‘the impact of nutritional deficiencies and environmental toxins on human health’, you might like to consult relevant documentation from her research too – see Dr Stephenie Seneff – or watch one of her lectures on the subject. See ‘Autism Explained: Synergistic Poisoning from Aluminum and Glyphosate’.

Given the role of vaccination in precipitating autism, among a great many other disorders, by introducing into the body contaminants such as aluminium and glyphosate as well, you might also like to check out Sayer Ji’s 326 page bibliography with a vast number of references to the literature explaining the exceptional range of shocking dangers from vaccination. See ‘Vaccination’.

Or, if you wish to just read straightforward accounts of the history of vaccine damage and the ongoing dangers, see these articles by Gary G. Kohls MD: ‘A Comprehensive List of Vaccine-Associated Toxic Reactions’ and ‘Identifying the Vaccinology-Illiterate among Us’.

Before proceeding, it is worth mentioning that given his commitment to understanding the causes of, and healing, disorders on the autism spectrum but many others besides, Dr Klinghardt offers treatment protocols for many (now) chronic illnesses, including those on the autism spectrum, on his website: Klinghardt Academy or Institut für Neurobiologie.

But worse than these already horrible impacts, Dr Klinghardt also explains how the nanonized aluminium becomes embedded in our body, including the mitochondria (thus ‘jamming’ the body’s energy production ‘machinery’). More importantly, the metal reacts extremely negatively to electromagnetic radiation (such as wifi, which will get enormously worse as 5G is progressively introduced) and this destroys the mitochondria in the DNA very rapidly thus spelling ‘the end of higher evolution in the next six to eight years’. Why so soon? Dr Klinghardt carefully explains the exponential nature, a poorly understood concept, of what is taking place. See ‘World-Renowned Doctor Addresses Climate Engineering Dangers’.

Moreover, he explains, because geoengineering is not confined to what is sprayed over land masses but includes what is sprayed over the ocean as well, the world’s oceans effectively have a layer of microplastic and metal covering their surfaces creating the effect of confining the Earth’s oceans in a gigantic sealed plastic bag. As Dr Klinghardt explains: This has reduced the water content of the atmosphere by 40% in the past two decades, causing droughts and desertification throughout Europe and the Middle East, for example, and substantially reduced the capacity of algae in the ocean to produce oxygen.

Having mentioned 5G above, if you are not aware of the monumental hazards of this technology, which is already being introduced without informed public consultation, the following articles and videos will give you a solid understanding of key issues from the viewpoint of human and planetary well-being. See ‘5G Technology is Coming – Linked to Cancer, Heart Disease, Diabetes, Alzheimer’s, and Death’, ‘20,000 Satellites for 5G to be Launched Sending Focused Beams of Intense Microwave Radiation Over Entire Earth’, ‘Will 5G Cell Phone Technology Lead To Dramatic Population Reduction As Large Numbers Of Men Become Sterile?’, ‘The 5G Revolution: Millions of “Human Guinea Pigs” in Big Telecom’s Global Experiment’ and ‘5G Apocalypse – The Extinction Event’.

In essence then, there is enormous evidence that geoengineering, vaccinations and 5G technology pose a monumental (and, in key ways, interrelated) threat to human and planetary health and threaten near term extinction for humans and a vast number of other species. Of course, as mentioned above, these are not the only paths to extinction that we face.

How have these threats come about? Essentially because the insane global elite, over the past thousand years, has progressively secured control over world affairs in order to maximize its privilege, profit and power, at any cost to the Earth and its populations (and now, ultimately, even its own members), successfully co-opting all major political, economic, corporate, legal and social institutions and those who work in these institutions – see ‘The Global Elite is Insane Revisited’ – while the bulk of the human population has been terrorized and disempowered to such as extent that our resistance has been tokenistic and misdirected (almost invariably at governments). See, for example, ‘Why Activists Fail’.

And this is why, even now, as humanity stands at the brink of extinction, most people’s unconscious fear will prevent them from seeking out or considering the type of evidence offered in this article or, if they do read it, to dismiss it from their mind. That is how unconscious fear works: it eliminates unpalatable truths from awareness.

Fear and Extinction

So here we stand. We are on the brink of human extinction (with 200 species of life on Earth being driven to extinction daily) and most humans utterly oblivious to (or in denial of) the desperate nature and timeframe of our plight.

Why? Because the first three capacities that fear shuts down are awareness (of what is happening around us), faculties such as conscience and feelings (particularly the anger that gives us the courage to act) and intelligence (to analyze and strategize our response). Which is why I go to some pains to emphasize that our unconscious fear is the primary driver of our accelerating rush to extinction and I encourage you to seriously consider incorporating strategies to address this fear into any effort you make to defend ourselves from extinction.

‘But I am not afraid’ you (or someone else) might say. Aren’t you? Your unconscious mind has had years to learn the tricks it needed when you were a child to survive the onslaught of the violent parenting and schooling you suffered – see ‘Why Violence?’, ‘Fearless Psychology and Fearful Psychology: Principles and Practice’ and ‘Do We Want School or Education?’ – among the many other possibilities of violence, including those of a structural nature, that you will have also suffered.

But your mind only learned these ‘tricks’ – such as the trick of hiding your fear behind chronic overconsumption: see ‘Love Denied: The Psychology of Materialism, Violence and War’ – at great cost to your functionality and it now diverts the attention from reality of most people so effectively that they cannot even pay attention to the obvious and imminent threats to human survival, such as the threats of nuclear war, ecological collapse and climate catastrophe, let alone the many other issues including the more ‘obscure’ ones (if your attention has been successfully diverted) I touched on above.

The reality is that fear induces most people to live in delusion and to believe such garbage as ‘The Earth is bountiful’ (and can sustain endless economic growth) or that the ‘end of century’ is our timeframe for survival. But the fear works in a great many ways, only a few of which I have touched on in ‘The Limited Mind: Why Fear is Driving Humanity to Extinction’, for example.

Defending Ourselves from Extinction

So how do we defend ourselves from extinction, particularly when there is an insane global elite endlessly impeding our efforts to do so?

For most people, this will include starting with yourself. See ‘Putting Feelings First’.

For virtually all adults, it will include reviewing your relationship with children and, ideally, making ‘My Promise to Children’. Critically, this will include learning the skill of nisteling. See ‘Nisteling: The Art of Deep Listening’.

For those who feel courageous enough, consider campaigning strategically to achieve the outcomes we need, whether it is to end violence against children or end war (and the threat of nuclear war), halt geoengineering, stop the destruction of Earth’s climate, stop the deployment of 5G or end the destruction of Earth’s rainforests. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy. A lot of people doing a bit here and there, or lobbying governments, is not going to get us out of this mess.

The global elite is deeply entrenched – fighting its wars, upgrading its nuclear arsenal, exploiting people, geoengineering the destruction of the biosphere, destroying the climate, invading/occupying resource-rich countries – and not about to give way without a concerted effort by many of us campaigning strategically on several key fronts. So strategy is imperative if we are to successfully deal with all of the issues that confront us in the time we have left.

If you recognize the pervasiveness of the fear-driven violence in our world, consider joining the global network of people resisting it by signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

But if you do nothing else while understanding the simple point that Earth’s biosphere cannot sustain a human population of this magnitude of whom more than half endlessly over-consume, then consider accelerated participation in the strategy outlined in ‘The Flame Tree Project to Save Life on Earth’.

Or, if this feels too complicated, 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 explanation above)
  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 buy rainforest timber
  8. I will not buy or use single-use plastic, such as bags, bottles, containers, cups and straws
  9. 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
  10. 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
  11. I will not get news from the corporate media (mainstream newspapers, television, radio, Google, Facebook, Twitter…)
  12. I will make the effort to learn a skill, such as food gardening or sewing, that makes me more self-reliant
  13. I will gently encourage my family and friends to consider signing this pledge.

Sometime in the next few years, the overwhelming evidence is that homo sapiens will join other species that only exist as part of the fossil record.

Therefore, you have two vital choices to make: Will you fight for survival? And will you do it strategically?

If you do not make both choices consciously, your unconscious fear will make them for you.

 

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.

The Limited Mind: Why Fear is Driving Humanity to Extinction

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By Robert J. Burrowes

I have previously written many articles describing one or more aspects of the dysfunctional nature of the typical human mind, together with an explanation of how this came about and what we can do about it. See, for example, many of the articles republished in ‘Key Articles’ and the source documents ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice’.

I have also explained that it is this dysfunctional psychological foundation that generated the behaviors, as well as the political, economic, legal and social institutions (such as capitalism), that are driving the multifaceted and existential crisis in which humanity now finds itself.

Moreover, on that basis, my own focus has significantly evolved from the research and nonviolent activism that occupied me for several decades to now include an ongoing effort to have this psychological dysfunctionality addressed as a central feature of our efforts to understand and transform dysfunctional political, economic, legal and social institutions as well as to understand and end war (including the threat of nuclear war), the environmental crisis (including the climate catastrophe) and all other ongoing conflicts that bedevil humanity.

You may believe that psychology is unimportant to your understanding of conflict or that it is the realm of specialists but, in fact, it is crucial to any deeper and complete understanding of the origin and unfolding of our crisis and it is far from complicated simply because any psychological dysfunctionality can be explained in straightforward language which is readily understood by most people. For a sample, try ‘The Disintegrated Mind: The Greatest Threat to Human Survival on Earth’.

But because only the rarest psychologist and psychiatrist understands human psychology – as I have explained in ‘Defeating the Violence of Psychiatry’ – most of the literature on psychology and psychiatry is virtually incomprehensible, not to mention inaccurate. This lack of understanding has four immediate and disastrous outcomes.

First, it leads to groups of psychological symptoms being linked together and then given an arbitrary label (so that the fields of psychology/psychiatry can sound as if they know what they are talking about while excluding those who do not comprehend their jargon).

Second, it provides cover for the pharmaceutical industry to profit massively from the manufacture and sale of drugs that theoretically suppress key symptoms of, rather than cure, the psychological dysfunction that has been ‘diagnosed’.

Third, it precludes accurate diagnosis and treatment of any dysfunction: obviously, if a problem is not understood it cannot be responded to powerfully so that the issue is resolved. (Of course, it is more profitable for practitioners and the pharmaceutical industry if any dysfunction is not resolved but simply requires ongoing – that is, endless – ‘therapy’/drugs.)

Fourth and most fundamentally of all, it limits the domain of what is considered psychological dysfunctionality to those with ‘identifiable’ mental illnesses. But psychological dysfunctionality goes well beyond those considered to have a mental illness and is simply an outcome of the fact that mental health, like physical health, has many dimensions that require appropriate attention for the human organism to function optimally.

So, beyond the many examples I have offered previously in the articles I cited above (and others not cited but also available on the ‘Feelings First’ website), I would now like to describe further common examples of psychological dysfunctionality that are impeding both activists and those they are trying to mobilize in the effort to save Earth’s biosphere and avert human extinction, particularly given the timeframe in which this must now happen. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.

As a result of the ‘socialization’ (more accurately labeled ‘terrorization’) to which all children are subjected throughout their childhood and adolescence (which involves inflicting unending ‘visible’, ‘invisible’ and ‘utterly invisible’ violence on them during these periods) – see ‘Why Violence?’ – the typical young human being obediently (or, often enough, unconsciously) acquires the set of attitudes, beliefs and values (as well as the consequent behaviors) that are approved by the significant adults (and predominant institutions) in their life. These attitudes, beliefs and values, however, are often so deeply entrenched by the (unconscious) fear that holds them in place that they are never subjected to serious scrutiny by the individual: whether functional or otherwise, they are accepted without question and, over time, acquire the status of ‘incontrovertible fact’ (as the individual perceives them).

The most obvious (and highly negative) consequence of being terrorized into accepting the attitudes, beliefs and values of the significant adults (and predominant institutions) around them is that the capacities to analyze a problem or conflict (often including its roots in the nature of their society), to seek out relevant (and perhaps complex) evidence to understand the issues arising from it, to plan a strategy so that underlying drivers of the problem or conflict are addressed in depth and to then behave strategically (often in concert with others) to achieve this outcome are simply never developed beyond the most superficial levels (sufficient, say, for a socially approved career, whether trade or professional).

As a result, the typical human being is simply going through the routine of ‘growing up’ (which also critically involves being further terrorized into becoming a submissive citizen and worker/soldier at school for a decade or more: see ‘Do We Want School or Education?’), choosing post-secondary education and/or an approved job doing what someone else tells you, and then doing that job (or an equivalent) for decades (usually having a partner and children in the process and perhaps some hobby as well).

Fundamentally, humans are terrorized into taking on the ‘socially-constructed delusional identity’ that their society imposes on them and then calling it ‘me’. Their personal life journey is now so utterly obliterated from their awareness that the idea of seeking out their own unique destiny never even occurs to them. Of course, some people (in industrialized societies at least) are compensated for their sacrifice: wages, entertainment, travel and other trinkets. But, for most, these trinkets are given in sparing quantities and for many others around the world (in deliberately ‘underdeveloped’ countries), not at all.

Terrorized into believing that this is all that life has to offer, only the rarest individual aspires to more. Endless consumption of goods and services (no matter the quality, beauty or functionality) – see ‘Love Denied: The Psychology of Materialism, Violence and War’ – at the expense of the Earth, becomes the reason for living. Because life itself no longer has meaning.

So here we are, a human population that is so devoid of self and planetary awareness that we are on the brink of precipitating our own extinction. Do you really believe that this is where we would be if we were all psychologically functional? Manipulated and controlled by an unaccountable global elite that is utterly insane – see ‘The Global Elite is Insane Revisited’ – using its many agents, including governments, to easily deceive us into consuming ever more in pursuit of capitalism’s ‘God’ – endless economic growth (that is, corporate profit, power and privilege) – the bulk of the human population submissively unaware (except of the latest scandal or sports result) and most activists (who purport to be trying to do something about the perilous state of the world) incapable of thinking, planning and acting strategically to struggle for outcomes that are so desperately needed. See, for example, ‘Why Activists Fail’.

So what can we do?

Well, given that the enormous psychological dysfunctionality of most humans is the primary driver of our accelerating rush to extinction – again, see ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’ – I encourage you to seriously consider incorporating strategies to address this dysfunctionality into any effort you make to improve our world.

For most people, this will include starting with yourself. See ‘Putting Feelings First’.

For virtually all adults, it will include reviewing your relationship with children and, ideally, making ‘My Promise to Children’. Critically, this will include learning the skill of nisteling. See ‘Nisteling: The Art of Deep Listening’.

For those who feel psychologically capable, consider campaigning strategically to achieve the outcomes we need. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy. The global elite is deeply entrenched – fighting its wars, exploiting people, destroying the biosphere, invading/occupying resource-rich countries – and not about to give way without a concerted effort by many of us campaigning strategically on several key fronts.

If you recognize the pervasiveness of the fear-driven violence in our world, consider joining the global network of people resisting it by signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

But if you do nothing else while understanding the simple point that Earth’s biosphere cannot sustain a human population of this magnitude of whom more than half endlessly over-consume, then consider accelerated participation in the strategy outlined in ‘The Flame Tree Project to Save Life on Earth’.

Or, if this feels too complicated, 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 explanation above)
  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 buy rainforest timber
  8. I will not buy or use single-use plastic, such as bags, bottles, containers, cups and straws
  9. 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
  10. 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
  11. I will not get news from the corporate media (mainstream newspapers, television, radio, Google, Facebook, Twitter…)
  12. I will make the effort to learn a skill, such as food gardening or sewing, that makes me more self-reliant
  13. I will gently encourage my family and friends to consider signing this pledge.

 

Conclusion

There is a great deal wrong with our world, which continues to get worse every day. And, as should be obvious from my argument above, if we as a species do not start to remove the (largely unconscious) fear that limits our minds and governs our behavior, we will continue contributing to this predicament rather than resolving it.

I am well aware that this point is not where the typical individual wants to start and that is assuming the point is even understood. After all, because most fear is unconscious, it is easy for people to fail to identify their own dysfunctional behavior (or to rationalize it by believing in the ‘importance’ of what they do). So while you may like to believe that we do not have to ‘start’ with this point, collectively speaking, we cannot ignore it either, if human survival is our aim.

The key issue is that for our strategy to mobilize people in this great struggle for survival to be effective, we must also be mobilizing parents, teachers, religious leaders and other adults to reconsider and profoundly revise their relationship with children. This is because every child who is not dysfunctionalized becomes a powerful agent for change. If we do not do this, we will continue to undermine the overall struggle, even if we precipitate some interim victories along the way.

My own preoccupation is ending violence, averting human extinction and building anew and sustainably our relationships with the Earth and each other. What about you?

 

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.

On Authentic Spirituality

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By Caitlin Johnstone

Source: CaitlinJohnstone.com

Spirituality, as it is implemented in our world today, is almost entirely useless.

No, that’s not fair, I take that back. Spirituality as it is implemented in our world today has been very useful for giving people pleasant narratives to tell themselves about the nature of reality, for helping people to compartmentalize and dissociate away from their feelings and their psychological trauma, and for giving people a sense of belonging and the egoically pleasing feeling of having superior beliefs to other people.

Spirituality as it is implemented in our world today is great for escapism, in the same way that doing drugs, playing video games or binging on Netflix is great for escapism. I think it’s fair to say that more than 99 percent of what is generally practiced and recognized as spirituality today is nothing other than glorified escapism, whether you’re talking about organized religious spirituality, casual spiritual-but-not-religious spirituality, or even individuals who’ve made potentially authentic spiritual practices totally central in their lives.

Spirituality is great for escapism, but when it comes to what really matters, the way most people incorporate spirituality into their lives is utterly worthless.

What really matters is life itself: really showing up for it, really, deeply experiencing it in all its fullness, and, hopefully, transforming the world so that life can survive and thrive on this beautiful planet of ours. Spirituality as it is typically put into practice is useless for this. Spirituality as it is typically put into practice is inauthentic.

Within all of the innumerable manifestations of inauthentic spirituality, there is a very small kernel of truth. This kernel of truth points to authentic spirituality. Authentic spirituality is what we’re all ultimately seeking, underneath all the confusion and ancient religious texts and gospel songs and prostrations and “boy look how enlightened I am” egoic constructs and sage burning and crystals and New Age platitudes.

Escapism can take many forms, from sexual impulsivity, to substance abuse, to gambling, to online discussion forums, to religiosity, to getting really good at meditating so you don’t have to feel your feelings, to getting really good at self-inquiry so you can form an identity out of disembodied awareness instead of showing up and leaning into life. These are all essentially the same thing, and they are all movements away from authentic spirituality.

Authentic spirituality, the kind that is a worthwhile endeavor to invest one’s short time on this earth exploring, is the exact opposite of escapism. This type of spirituality is exceedingly rare, which is unfortunate, because it could very easily save our world.

Authentic spirituality takes no interest in providing you with comfortable stories to hold onto, like why we’re all here or what happens to us when we die. It takes no interest in How It Is narratives about the Ultimate Nature of Absolute Reality, in giving you some story about everything being God or everything being oneness or everything being emptiness or anything being anything at all. Authentic spirituality takes no interest in the escapism of comfortable narratives. Authentic spirituality is perfectly comfortable with not knowing and not pretending to know.

Authentic spirituality takes no interest in helping you to avoid uncomfortable feelings like rage, terror, confusion, hurt, shame, dissonance, or fear of death. It doesn’t give you any comforting narratives about how God will always be there for you or how everything happens for a reason, and it doesn’t encourage you to sedate and dissociate from your emotions using meditation, mantras or re-framing your experience into a new spiritual-sounding narrative. Authentic spirituality knows that feelings are for feeling. It doesn’t act those feelings out unconsciously; that would just be another form of escapism. It deeply experiences them, listens to what they’ve got to say, and explores them completely, all the way down.

Authentic spirituality takes no interest in carrying you to any kind of special level or attainment, whether that be Heaven, holiness, worthiness, or enlightenment. Authentic spirituality is solely concerned with what’s really going on, right here and right now, not in some lofty, egoically pleasing goal for the future.

Authentic spirituality is always leaning right into life, while inauthentic spirituality is always leaning back and away from it.

Authentic spirituality means coming all the way out into the light, even your most tender, hidden, carefully guarded bits. It means doing everything you can from moment to moment to become fully aware of your own inner processes, your own habits of cognition, perception and behavior which otherwise govern the way you experience the world without your being aware of them. It means being relentlessly honest with yourself about what’s really happening for you in your present experience, to the furthest extent possible in each moment.

Authentic spirituality is intensely curious about the true nature of your experience. It asks always, “What is this experience?”, “How am I fooling myself?”, “What’s real and what am I imagining?”, and “What the hell am I, anyway?” It peels away every belief you’ve ever formed about the nature of reality and your experience of it, right down to your very most basic assumptions about what you are, what all this is, and how it’s all happening, and questions it all with the burning and innocent curiosity of a child.

Authentic spirituality strips away the assumptions we’ve always made about life and works only with what you can immediately know for yourself, in your own experience, here and now. It moves toward a recognition that life is experienced as a continuous, mysterious explosion of sensory impressions, thoughts, memories and feelings appearing in your field of consciousness, and that this field of consciousness is experienced by an imperceptible experiencer. It then moves toward clearly seeing exactly how that’s all happening, and relinquishing old and inaccurate assumptions and habits that were built upon early misperceptions of that happening.

Authentic spirituality works always to bring your entire operating system into alignment with a clear understanding of how life is actually being experienced. Insights into the nature of consciousness and self are fine, but until your whole being is brought into alignment with those insights they are worthless. The only way to bring about this alignment is to consciously process through your conditioning, your old habits of cognition, perception and behavior which were formed during your lifetime while you were misperceiving fundamental aspects of reality.

When you are fully leaned into life and fully showing up for it, with no part of you hiding in the shadows of unconsciousness or working to keep any aspect of life from being experienced, you become capable of moving in the world in a very helpful, guided and efficient way. And it just so happens that that’s exactly what you want to do, because since you have embodied your decision to really be here, you want us all to keep being here. You want humanity to remain in this world, on this beautiful planet, in a collaborative relationship with itself and with its ecosystem, fully conscious and fully present.

And yes, it happens to be the case that when you become lucid on how your life is actually being experienced, life does become a lot more enjoyable, and you are bombarded with uncomfortable feelings a lot less. It turns out that most human suffering is caused by unconscious mental habits which steer us through life in a very blind and haphazard way, since habit is a useless tool for navigating through a world that is always moving and changing. In the end authentic spirituality ends up resolving all the unpleasantness that inauthentic spirituality was created to avoid via escapism, and does so far more effectively. But for authentic spirituality this was never the goal; it’s just a side-effect of being true to what’s real.

It all begins with the decision to cease hiding from yourself. So very much of people’s inner lives are hidden from them, because keeping things unconscious, unseen and undealt with is in the short term a lot more comfortable than exposing your tender, dissonant, shame-laden aspects to the light of consciousness. But it’s the only path toward fully experiencing life, and if you’re not choosing to do that, then why are you even here? Refusal to fully experience life is escapism, and escapism is just suicide for cowards.

Almost everyone practices escapism in some way, and all we’re ever doing is running away from what it is that we really want deep down. The whole world is running in the exact opposite direction of the way it truly wants to go. The best thing you can do to turn us away from our omnicidal, ecocidal trajectory is to turn yourself around, and take the first step in the right direction.

In the same way that the world as a whole is pointed towards death because we default to domination, addiction and playing out unconscious patterns, individually we find these patterns in us as well, in small, seemingly benign ways. Turn your individual compass towards health. Grit your teeth, scrape the gunk from your mental wounds, and investigate their cause. Every return to health is a win for humanity.

WHY WE’RE A CULTURE OF ADDICTS

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By Leslie Garrett

Source: Waking Times

If there’s one constant among addicts of all types, it’s shame. It’s what makes us lie and hide. It’s what keeps us from asking for help – though we don’t think we need it because we’re also good at lying to ourselves.

About why we eat. Or shop. Or gamble. Or drink.

Dr. Gabor Maté knows the feeling well. Maté, a renowned doctor, speaker, and author, has seen it in the heroin-addicted men and women he treats in Vancouver’s Downtown Eastside. He sees it in the behavior of well-respected workaholics. The cosmetic surgery junkies. The power seekers. The ‘I Brake for Garage Sales’ shoppers.

He’s seen it in the mirror.

Maté, author of the groundbreaking book In the Realm of the Hungry Ghosts: Close Encounters with Addiction, believes shame is behind our unwindable ‘war on drugs.’ Our ‘tough on crime’ policies. Our judgment of addicts. Our marginalization of street junkies.

Maté knows, as so many of our spiritual teachers have tried to teach us, that our judgments of others are really all about us.

Maté, who serves as resident doctor at The Portland Hotel, a Vancouver housing project for adults coping with mental illness, addiction, and other challenges, saw himself in the stories of the women and men who, day after day, came to see him for treatment and who slowly, over years, revealed to him their pain.

Those of us still hiding and denying? Gabor Maté sees us too.

Haunted

Gabor Maté was born into the Jewish ghetto of Budapest in 1944, just weeks before the Nazis seized Hungary, to a loving but overwhelmed mother and an absent father, who had been sent to a forced-labor camp. Just months later, his grandparents were killed at Auschwitz. At a year old, he was handed by his mother to a gentile stranger who was assigned his safety.

Maté understands now that those early experiences – or, more accurately, his mother’s frantic state of mind – guided the neural circuitry in his still-developing brain. Impaired circuitry that virtually prescribed a future of addiction and its close cousin, attention-deficit disorder (ADD).

Over years of hearing the stories of street drug users, examining his own past, and putting it together with his medical training, Maté became convinced that – as he says in a recent interview:

both addiction and ADD are rooted in childhood loss and trauma.

It’s a novel – and surprisingly controversial – approach, examining not the addiction but the pain behind it. Fighting not the substance but the circumstances that lead someone to seek out that self-soothing.

Circumstance Over Substance

Addiction, says Maté, is nothing more than an attempt to self-medicate emotional pain.

Absolutely anything can become an addiction… It’s not the external behaviors, it’s our relationship to it.

Maté calls addicts ‘hungry ghosts,’ a reference to one of the six realms of the Buddhist Circle of Life. These hungry ghosts are depicted with large empty bellies, small mouths, thin necks — starving for external satisfaction, seeking to fill but never being full, desperate to be soothed.

We all know that realm, he says, at least some of the time. The only difference between the identified addict and the rest of us is a matter of degrees.

It’s a view that has earned him some critics, not least of which is the Canadian Conservative government, which has sought to shut down the safe-injection site he helps oversee. The conventional medical community certainly hasn’t embraced his ideas. Addiction is typically viewed through one of two lenses: as a genetic component or as a moral failure.

Both, says Maté, are wrong.

And he says he’s got the brain science to prove it.

“A Warm, Soft Hug”

Maté points to a host of studies that clearly show how neural circuitry is developed in early childhood. Human babies, more than any other mammals, do most of their maturing outside the womb, which means that their environment plays a larger role in brain development than in any other species.

Factor in an abusive, or at least stressful, childhood environment and you’ve produced impaired brain circuitry – a brain that seeks the feel-good endorphins and stimulating dopamine that it is unable, or poorly able, to produce on its own. A brain that experiences the first rush of heroin as a “warm, soft hug,” as a 27-year-old sex trade worker described it to Maté.

It’s the adversity that creates this impaired development, says Maté, not the genetics emphasized by the medical community.

And our response to addicts – criminalization, marginalization, ostracism – piles on that adversity, fueling the addictive behavior.

The good news is that addiction can be prevented, but only if you start early. Maté writes in Hungry Ghosts:

[Prevention] needs to begin in the crib, and even before then… in the social recognition that nothing is more important for the future of our culture than the way children develop.

What about those children who are now addicted adults? Unprecedented brain research has revealed that brains can, essentially, be rewired. He continues:

Our brains are resilient organs… Some important circuits continue to develop throughout our entire lives, and they may do so even in the case of a hard-core drug addict whose brain ‘never had a chance’ in childhood.

What’s more, Maté, unlike many of his medical counterparts, factors in our potential for recovery, even transformation:

something else in us and about us: it is called by many names, ‘spirit’ being the most democratic and least denominational.

The Illusion of Choice

We’d like to think that addicts have a choice, that they can just choose to stop — even if it’s hard.

But Maté insists that the ability to choose is limited by the addict’s physiology and personal history. He states:

The more you’re driven by unconscious mechanisms, because of earlier defensive reaction to trauma, the less choice you actually have… Most people have much less choice in things than we actually recognize.

These unconscious impulses are why we find ourselves with our hands in a bag of chocolate after an argument with our spouse. It’s why we’re on Craigslist arranging a sexual encounter while our wife sleeps beside us. It’s why a respected medical doctor finds himself lying to his wife. Again.

“‘Have you been obsessing and buying?’ she’s asked me a number of times in the past few weeks,” Maté writes in Hungry Ghosts. “I look directly at my life partner of thirty-nine years and I lie. I tell myself I don’t want to hurt her. Nonsense. I fear losing her affection. I don’t want to look bad in her eyes. I’m afraid of her anger. That’s what I don’t want.”

For years, Maté struggled with a shopping addiction, spending thousands of dollars on classical music CDs in a single spree, then unable to resist the impulse to do it again weeks later after promising his wife he’d stop. It’s an addiction he refers to as wearing ‘dainty white gloves’ compared to the grinding drug abuse of his Downtown Eastside patients.

But, he writes, “I’ve come to see addiction not as a discrete, solid entity – a case of either you’ve got it or you don’t got it – but as a subtle and extensive continuum.”

Unless we become fully aware of the drivers of our addiction, he says, we’ll continue to live a life in which ‘choice’ is an illusion.

“Passion Creates, Addiction Consumes”

Is there a difference between a drug addiction and being hooked on a behavior — like sex? The medical community continues to debate the question, but Maté is adamant.

All addictions, whether to drugs or to behaviors such as compulsive sexual acting out, involve the same brain circuits, the same brain chemicals and evoke the same emotional dynamics… Behavior addictions trigger substances internally. So (behavior addicts) are substance addicts.

Where do we draw the line between addiction and, well, passion? What about the Steve Jobs of the world, who drive themselves — and others — to push harder, work longer, produce more and do everything better?

Daniel Maté, Gabor’s son and an editor of his books, says:

A lot of people make wonderful contributions to the world at their own cost… We often lionize unhealthy things.

To determine whether we’re serving a passion or feeding an addiction, Daniel Maté suggests that it comes down to a simple question, answered honestly: Are you free or are you not free?

His father takes it further.

What function is the addiction performing in your life? What questions is it answering . . . and how do we restore that?

Or, as he writes in Hungry Ghosts, “Passion creates, addiction consumes.”

Compassion for the Addict — and Ourselves

Responding to addiction requires us not only to care for the body and mind but also the soul, Maté says. The spiritual element of his practice is critical, he says, not only to understand the hard-core street addict but also our own struggle.

We lack compassion for the addict precisely because we are addicted ourselves in ways we don’t want to accept and because we lack self-compassion. – Gabor Maté

And so we treat the addict as an ‘other’ – this criminal, this person making poor choices – to whom we can feel superior.

Compassion is understanding, and to understand is to forgive.

We need, he says, to turn compassion into policy.

Maté summed it up nicely in a 2010 talk at Reed College:

To . . . point the finger at that street-corner drug addict who’s in that position because of that early trauma is blind to say the very least… I think that if we developed a more compassionate view of addiction and a more deep understanding of the addict and if we recognized the similarities between the ostracized addict at the social periphery and the rest of society, and if we did so with compassion both for them and for the rest of us, we would not only have more efficient, more successful drug treatment programs, we would also have a better society.