The first group I encountered on my first day of full consciousness post-crash was a team of various medical professionals. A nurse recorded my vital signs while a doctor assessed my cognitive health through a series of questions which I answered by nodding or shaking my head.
A couple of people from the surgical team focused on the extent of my spinal cord injuries, asking if I was able to feel or move various parts of my arms and legs. I was able to feel everywhere, though in a tingly and imprecise way, similar to how one’s arms or legs feel “asleep” from lack of circulation. I could definitely feel a sense of touch, but it seemed to emanate not from the surface of the skin but from a layer beneath. As expected, I couldn’t move anywhere below the shoulders while areas touched on my arms were felt on corresponding areas of phantom limbs above my chest.
Lastly, a specialist investigated my emotional state through another round of questions including if I felt depressed or had suicidal thoughts. This line of questioning seemed absurd at the time for how self-apparent the answers should be. It’s inconceivable that anyone newly quadriplegic would not be depressed. Likewise, any sane person who loses movement of all limbs as well as loss or impairment of numerous internal bodily functions would be lying if they denied having suicidal ideation even fleetingly.
That being said, I nodded in agreement about being depressed but shook my head to signal “no” to the question about suicide. I didn’t want or need suicide counseling and even if I were seriously suicidal, what could I do about it? But my main motive for lying was the possibility that my family would find out. I imagined how they may have experienced trauma from witnessing the trauma I went through, and how much they’d want me to survive. It would hurt them to know they wanted me alive more than I did at the time. There are moments when I still have such thoughts, particularly when my wife and I experience economic setbacks related to my injury, but the emotional impact suicide would have on loved ones is enough to keep the thoughts ephemeral and in the realm of speculation.
As if conjured by thoughts and memories, my wife Danielle and mother Florence arrived soon after, looking just as worried as I expected.
Presence is the powerful practice of being in the moment.
It is created through an acute awareness of one’s thoughts, feelings, and emotions, and in our modern day society, being present doesn’t always come easily. The overstimulation and distraction that come from technology, social media, work, family life, social engagements, and the never-ending “to-do” lists regularly take us out of the now and into a memory from the past or a fear about the future.
Cultivating the power of presence comes from creating the space to observe one’s mind and one’s self. This skill of observation allows us to look at our own lives and the lives of others without attaching judgment or analysis. Using this awareness, we become mindfully attuned to all that is around us through our five senses (smell, touch, taste, sight, and sound) as well as our physical sensations — you know, those signs from our bodies that we often tend to ignore.
Our bodies are equipped with a natural mechanism called the “stress response,” also known as the “fight-or-flight” response, which was first described by Walter Cannon at Harvard. When we encounter something that feels like a threat, the amygdala in the brain experiences the emotion fear. The brain then communicates to the hypothalamus, which communicates to the nervous system, which signals to the adrenal glands to release the stress hormones cortisol, adrenaline, and noradrenaline. This assembly-line-like process of the sympathetic nervous system is a crucial part of our body’s internal self-protection mechanism. The only problem is that we are not physiologically designed to be frightened often.
In today’s world, many of us live in overdrive and operate in a constant state of “flight or flight.” This state can be a result of feeling the fear of imagined threats: financial security, societal achievement, the steadiness or demise of a relationship, a perceived health threat, the loss of a loved one, etc. Operating from this place, it is no wonder that many of us feel the perils of stress and anxiety on a daily basis. We struggle with migraines, digestive issues, difficulty breathing, lack of concentration, fatigue, depression, and innumerable other physical ailments because our body is actually attempting to flee the scene of a real threat (car crash, lion chase, assault, etc.) that simply isn’t there.
The opposite is also true. When we practice deep breathing and mindfulness, we encourage our body to employ the “relaxation response,” our body’s counterbalance to the stress response as defined by Harvard professor Herbert Benson. Being in a state of relaxation, your body will experience physiological symptoms of ease, openness, and balance.
A few days ago, I unintentionally experimented with the topic of presence when I accidentally left my phone at home. Even though I am generally good about creating intentional space to be phone free, something felt different. Normally, I choose to not bring it on a walk, I choose to keep it in my purse during dinner with a friend, and I choose to put it on airplane mode when I am writing or working during the day. Yesterday was the middle of the work week and if I had been asked whether or not I wanted to bring my phone along for the day, my answer would have unquestionably been “yes.”
Climbing up the stairs to the train platform, my hand impulsively reached into my bag in search of my phone. I was subconsciously looking for a meditative distraction during my morning commute. Remembering that it wasn’t there, I closed my eyes, took five deep breaths, and boarded the train car upon its arrival. Within moments of taking my seat, three street performers made an announcement, turned up their boom box, and had at it with their superfly dance moves. I was engrossed and totally present: wide eyes, big smile, heart beating in my chest.
Over the course of the rest of the day, I made note of a few other observations that I could have missed if I was in the phone zone:
A gathering of beautiful purple flowers on the sidewalk that had fallen off a tree
The smile from a saxophone player on the street
A little girl selling brownies in front of her house (although there weren’t many left because she was eating them when she thought no one was looking!)
The way the breeze felt on my skin between the high-rises
Upon noticing each of these observations I felt the tension in my body dissipate, I smiled effortlessly, and my body felt calm and at ease. Being fully involved in the present moment, I didn’t have the time to become entrenched in thoughts about the past or fears about the future. I was simply aware of what was going on in the now.
Now let’s be realistic. I know that we live in a technology-focused era and that our phones and our computers are significant tools for work, connectivity, and enjoyment.
They serve a purpose, and an important one at that. We also live in an age where anxiety disorders are the most common mental illness in the U.S., affecting 40 million adults in the United States age 18 and older, or 18% of the population. Countless studies have begun to explore the effects of mindfulness on reducing anxiety and depression, with many of the results from these studies suggesting that mindfulness-based therapy is a promising intervention for treating anxiety and mood problems in clinical populations. If pills, therapies, and medical advice aren’t curing our ailments, it seems foolish not to give mindfulness a shot.
If nothing else, maybe we will get the opportunity to notice small and simple details throughout the day that put a smile on our face.
It is always necessary to critically question our assumptions and the information that informs our social behaviour. In this light, I intend to cast a glance over current social manifestations regarding how the pandemic has been redefining our social patterns and relations. I will also be examining these patterns from the perspectives of mass psychology, mental intoxication, and a reprogrammed solidarity. According to Prof. Mattias Desmet,[i] the four conditions that allow mass formation – popularly referred to as crowd psychology – to emerge are: a lack of social bonds; people experiencing life as meaningless or senseless; free-floating anxiety; and free-floating frustration and aggression. In recent years, going back decades, these conditions have been building up within our modern societies. As I mentioned in a previous essay,[ii] social anxiety and psychological suffering were already growing exponentially even before the pandemic outbreak of 2020. The foundations for establishing a mass psychology were existent in many, if not most, of our industrialized societies and cultures before the traumatic experience of the current pandemic. At such junctures of psychological vulnerability, a shift of attachment – that is, a transference of identification – can be achieved rapidly. What has likely occurred within the past 18 months has been a widescale process of reprogrammed solidarity.
Prof. Mattias Desmet believes the world has experienced a huge, global ritual that has established a new form (a recalibrated form) of social bonding. Desmet also states that this newly arrived mass psychology is a manner of compensation for many years of extreme individualism where people felt they needed to seek out new and different collective bonds of solidarity. This new solidarity frees people from their prior isolationism and atomization. It is a socially programmed and managed method of social re-gathering. And it is being accomplished on a worldwide scale. Also, it is being brought into being through a form of ritual. Rituals are not only for religious or sacred circumstances. By definition, a ritual is ‘a sequence of activities involving gestures, words, actions, or objects, performed according to a set sequence.’[iii] That is, they are a range of actions performed according to a prescribed order. And that ‘prescribed order’ can come through agreement or imposition – or a mixture of both. Participation in rituals also develop a degree of loyalty to the group/grouping through adherence to and the performing of acts that support the main narratives. These acts of obedience (behaviour sets) can be regarded as rituals, similar to how more familiar religious rituals are performed to denote loyalty to a specific religious faith. When social acts are performed through an emotional attachment of ritual, a form of ‘hypnotic allegiance’ is established that is then extremely hard to break away from. This can then lead to a form of misplaced ethics that can cause people to engage in acts of self-sacrifice in order to uphold what they have been led to believe is their ethical position. People caught up within the mass hypnosis are made to sincerely believe that the mainstream narratives are correct and that they are right to be following and supporting them – even when the evidence points to the contrary. In other words, such people strongly believe in the moral rightness of their position, and this gives them a more powerful sense of solidarity and justification. Similarly, during the Crusades each side felt they were doing ‘God’s work’ by engaging in mass slaughter. What we see here is a condition of misplaced ethics.
People swept up within a mass or crowd psychology tend to protect and maintain it whether consciously or unconsciously. This is why they are most likely to reject any contrary information when it is presented to them; or will reject even the chance for such information to be presented. This amounts to a state of mild induced hypnosis which has shifted from an external identification to a self-maintained state. That is, people engage in the process of their own induced hypnosis. This may sound implausible to some people, yet we need to observe the conditions that were present to allow such states of hypnosis. Part reason for this is that many of the people who accepted the slippage into the formation of a mass psychology were already experiencing psychological discontent. This could come from perceiving a lack of life purpose and meaning; a dislike of their jobs; general restlessness and anxiety; and similar issues related with their previous life status. In such cases, the way to break the hypnosis is not by trying to persuade such people to return to their ‘old normal’ ways, which they were not happy with previously, but by searching out ways to alleviate the source of their psychological discontent. And this suggests a radical transformation in our social and cultural systems and ways of living. Furthermore, it points to a shift away from increasing materialism, automation, and technological dependency into a path that celebrates more the beauty and meaning in being human.
Mass Hypnosis of Solidarity
Persons susceptible to mass psychology are less likely to be responsive or sensitive to rational argument and debate. It is because they did not fall into line with the main narrative through reasoning but rather through a form of ‘mental intoxication’ that triggered a transference of social bonding to the newly established mass solidarity. Such triggers are generally most effective when they are presented through emotional states – these are often based upon fear; (in)securities; and mortality. When such fear-related triggers are heightened and expanded through widescale media coverage, then most, if not all, alternative narratives are discredited, discarded, and ignored. When within such heightened emotional states, cognitive decisions become overruled by inter-personal circumstances. Importantly, the state-supported narrative (the new consensus) gives people an object to connect their anxiety with. They have a mental representation of what is the cause of their anxiety. Their previous condition of free-floating anxiety has now become anchored, and people feel they are then better able to control their frustrations. To take away their belief in the dominantly imposed narrative would confront the person with their initial unease and psychological discontent. For this reason, it is difficult to break or stop such collective psychological formations once they have been established. Once the psychological patterning and emotional identification has been constructed it is then difficult to deconstruct – a significant collective solidarity has been established that imprints the mass mind.
Another factor that strengthens the mass psychology is that the imposed mainstream narratives appear to speak in one collective voice. They are clearer in what they represent and appear to come from a place of unified agreement (i.e., all state actors and state-affiliated actors are showing public agreement). It is important that there is no public disagreement on the narratives. This sense of external clarity further strengthens the issue as a ritualistic act – a hypnotic formation. The other voices that speak out against the dominant imposed narratives are not regarded or seen as coherent because they speak in many, varied voices. This is usually because they come from many and varied sources that have liberty to say things in different ways. Yet this seeming lack of narrative coherency is weaker at confronting or opposing the hypnotic collective. Those people who remain uncertain and not yet fully decided are then more liable to choose the ‘crowd narrative’ because the mass storyline falsely appears as more solid. Those people caught within the mass programming believe themselves to be expressing their own opinions when in fact there has been a clever sleight-of-hand in that they have been provided with a set of pre-formed ‘opinion bundles’ that they can then put forward as their own. Such people are therefore not expressing personal opinions arrived at through individual critical questioning but rather conditioned ‘thought bundles’ provided through the programming techniques built into the establishment of the psychological collective mass. The mass hypnosis of solidarity comes with a pre-prepared collection of opinion sets for bulk dispersal. However entrenched this situation appears, there is always the possibility for counteracting the collective hypnosis.
Regathering our Unity
It is important that those people who see, perceive, and understand the contradictions and falsity in the mass narratives continue to speak out. Hypnosis can be lessened or weakened through continual exposure to rational information, even when that information opposes the narratives of the mass psychology.
The first step in countering the mass psychosis is to disconnect people’s anxiety from the ‘object’ that people were persuaded to transfer their identification to. This can be understandably difficult when the mainstream media is not at your availability but is working to maintain the hypnotic imprinting of the mass narratives. One way, however, that works to make this disconnect is by presenting a scenario – an ‘object threat’ – that may be greater than the one used in the original collective imprinting. For example, if people realized that the current ‘health crisis’ could lead to a condition of totalitarianism, then this realization could be sufficient to awaken people from their hypnosis as they still have the cognitive capacity to grasp that the social condition of totalitarianism is a graver threat than a biological agent with low mortality rate.
The real issues, and the one that creates a fertile ground for inducing a mass psychology in the first place, is the lack of social bonding in our societies and a perceived lack of meaning. This perceived lack of meaning and purpose in everyday life is what produces the feeling of ‘free-floating’ anxiety. The danger here is that a populace under the sway of mass psychology – mass induced hypnosis – is more likely to support or go along with a totalitarian regime that maintains this mass hypnosis. This was one of the reasons why Germany’s National Socialism (the Nazi regime) was so successful in its aims.
The people who were less susceptible to hypnosis of mass psychology tended to be those who disagreed with the ideology behind it or had more experience in using critical analysis of social phenomena, and/or were more aware of the processes of social conditioning and the uses of mainstream propaganda. They were much more capable of spotting from the onset how the narratives of the mass psychology were treating people as mere biological units to be moved around the board. The question that now needs to be asked is: how can those people who stand apart from the mass hypnosis be able to unify? Those who can speak out against the mass hypnosis need to connect together. And their advantage is that they are unified through an understanding whilst remaining diverse in their backgrounds, belief structures, identities, etc. Such people can find cohesion in perspectives whilst remaining as diverse and independent individuals. This diversity and individual independence bring greater strength than a collective mass that has been unified through the programming of a false solidarity.
It is important that those people with perceptive cognition recognize that a global ritual has been set into motion that has as its goal the ‘retraining’ of the populace into welcoming upon them a new civilizational model. The willing compliance to adopt this new model of order, at the local, regional, national and global level, will sever humanity from its own biological and constitutional roots. In order to move forward as human beings, we will likely need to reject certain materialistic futures offered to us. These offers will come with promises of comfort and convenience; yet they will hide an underbelly of human disconnect and the loss of the human spirit. If a deal is made with the devil, then we can be sure that our souls will be collected without delay. And the great truth that gives humanity its strength is that the human soul and spirit can never be taken without our willing compliance. In that, by denying them our willing compliance we strengthen our unity by default. The unity established through conscious awareness is always greater energetically than the perceived unity through unconscious programming. If the fewer are aware, and conscious of what is being attempted by the mass hypnosis, then this shall energetically give us a stronger unity. And the way to break the mass hypnosis is by aligning with a greater truth that shall gradually resynch and recalibrate the energetic vibration of the collective.
Mass psychosis is defined as “an epidemic of madness” that occurs when a “large portion of society loses touch with reality and descends into delusions.” The witch trials of the 16th and 17th centuries are a classic example. We’re now in the middle of another mass psychosis, induced by relentless fearmongering coupled with data suppression and intimidation tactics of all kinds.
Fearmongering Breeds Insanity
A number of mental health experts have expressed concern over the blatant panic mongering during the COVID-19 pandemic, warning it can have serious psychiatric effects. For example, in a December 22, 2020, article2 in Evie Magazine, S.G. Cheah discussed the emergence of mass insanity caused by “delusional fear of COVID-19.”
“Even when the statistics point to the extremely low fatality rate among children and young adults (measuring 0.002% at age 10 and 0.01% at 25), the young and the healthy are still terrorized by the chokehold of irrational fear when faced with the coronavirus,” Cheah wrote, adding:3
“Instead of facing reality, the delusional person would rather live in their world of make-believe. But in order to keep faking reality, they’ll have to make sure that everyone else around them also pretends to live in their imaginary world.
In simpler words, the delusional person rejects reality. And in this rejection of reality, others have to play along with how they view the world, otherwise, their world will not make sense to them. It’s why the delusional person will get angry when they face someone who doesn’t conform to their world view …
It’s one of the reasons why you’re seeing so many people who’d happily approve the silencing of any medical experts whose views contradict the WHO or CDC guidelines. ‘Obey the rules!’ becomes more important than questioning if the rules were legitimate to begin with.”
In a December 2020 interview (below), psychiatrist and medical legal expert Dr. Mark McDonald4 also went on record stating “the true public health crisis lies in the widespread fear which morphed and evolved into a form of mass delusional psychosis.”We are now well beyond the first profound shocks of this crisis, and it’s deeply concerning that the number of [mental health] referrals remains so high. ~ Brian Dow, Deputy chief executive of Rethink Mental Illness
He went so far as to refer to the outside of his home or office as the “outdoor insane asylum,” where he must assume “that any person that I run into is insane” unless they prove otherwise.5
Reports of Psychotic Episodes Soar in Great Britain
Now, after some 19 months of abnormal “pandemic life,” the data are starting to reflect McDonald’s fears. For example, in the U.K., psychiatric referrals for first-time psychotic episodes have skyrocketed. As reported by The Guardian, October 17, 2021:6
“Cases of psychosis have soared over the past two years in England as an increasing number of people experience hallucinations and delusional thinking amid the stresses of the Covid-19 pandemic.
There was a 29% increase in the number of people referred to mental health services for their first suspected episode of psychosis between April 2019 and April 2021, NHS data7shows. The rise continued throughout the spring, with 9,460 referred in May 2021, up 26% from 7,520 in May 2019.
The charity Rethink Mental Illness is urging the government to invest more in early intervention for psychosis to prevent further deterioration in people’s mental health from which it could take them years to recover.
It says the statistics provide some of the first concrete evidence to indicate the significant levels of distress experienced across the population during the pandemic.”
Psychosis Takes a Heavy Toll on a Person’s Life
Deputy chief executive of Rethink Mental Illness, Brian Dow, commented on the findings:8
“Psychosis can have a devastating impact on people’s lives. Swift access to treatment is vital to prevent further deterioration in people’s mental health which could take them years to recover from. These soaring numbers of suspected first episodes of psychosis are cause for alarm.
We are now well beyond the first profound shocks of this crisis, and it’s deeply concerning that the number of referrals remains so high. As first presentations of psychosis typically occur in young adults, this steep rise raises additional concerns about the pressures the younger generation have faced during the pandemic.
The pandemic has had a game changing effect on our mental health and it requires a revolutionary response. Dedicated additional funding for mental health and social care must go to frontline services to help meet the new demand, otherwise thousands of people could bear a catastrophic cost.”
According to a spokesperson for the British Department of Health and Social Care, the agency will expand the NHS mental health services budget by £2.3 billion ($3.1 billion) per year by 2023/2024. They’ve also added £500 million ($691 million) to the 2021 budget to provide services to those hit hardest by pandemic measures.9
Anxiety and Depression Have Increased Dramatically Worldwide
Another study,10,11 looking at the rates of anxiety and depression worldwide, found both conditions increased dramatically in 2020. The researchers estimate the COVID pandemic resulted in an additional 76 million cases of anxiety and 53 million cases of major depressive disorder, over and above annual norms, with women and younger individuals being disproportionally affected. According to The Guardian:12
“… the team estimate there were 246m cases of major depressive disorder and 374m cases of anxiety disorders worldwide in 2020, with the figure for the former 28% higher, and for the latter 26% higher, than would have been expected had the crisis not happened.
About two-thirds of these extra cases of major depressive disorder and 68% of the extra cases of anxiety disorders were among women, while younger people were affected more than older adults, with extra cases greatest among people aged 20-24.”
Lead author Damian Santomauro, Ph.D., of the University of Queensland told The Guardian:13
“We believe [that] is because women are more likely to be affected by the social and economic consequences of the pandemic. Women are more likely to take on additional carer and household responsibilities due to school closures or family members becoming unwell.
Women also tend to have lower salaries, less savings, and less secure employment than men, and so are more likely to be financially disadvantaged during the pandemic. Youth have been impacted by the closures of schools and higher education facilities, and wider restrictions inhibiting young people from peer interactions.”
Increased prevalence of domestic violence may also be a contributing factor that places women at increased risk of mental problems, while young adults are more likely to become unemployed.
Massive Rise in Mental Health Problems in Children
Children are bearing a particularly heavy burden as adults succumb to irrational fears. It’s not surprising then that mental health referrals for children have nearly doubled in the U.K. since the start of the pandemic.14 According to British authorities, 16% of children between the ages of 5 and 16 were diagnosed with a mental disorder in 2020, compared to 10.8% in 2017.15 As noted in a September 23, 2021, press release by the Royal College of Psychiatrists:16
“Eighteen months after the first lockdown and after warnings from the mental health sector about the long-lasting mental health impact of the pandemic, the Royal College of Psychiatrists’ analysis of NHS Digital data found that:
190,271 0–18-year-olds were referred to children and young people’s mental health services between April and June this year, up 134% on the same period last year (81,170) and 96% on 2019 (97,342).
8,552 children and young people were referred for urgent or emergency crisis care between April and June this year, up 80% on the same period last year (4,741) and up 64% on 2019 (5,219).
340,694 children in contact with children and young people’s mental health services at the end of June, up 25% on the same month last year (272,529) and up 51% on June 2019 (225,480).”
Eating disorders are also more prevalent than ever, and the rapid increase has left many children waiting months for treatment — delays that could have life-threatening consequences — as facilities are at capacity. The press release quotes a mother whose teenage daughter relapsed into anorexia during the pandemic:17
“The pandemic has been devastating for my daughter and for our family. She has anorexia and was discharged from an inpatient unit last year, but the disruption to her normal routines and socializing really affected her recovery. She was spending a lot less time doing the things she enjoys and a lot more time alone with her thoughts.
Unfortunately, she relapsed, becoming so unwell she was admitted to hospital and sectioned. After 72 days in hospital with no specialist eating disorder bed becoming available, we brought her home where I had to tube feed her for 10 weeks.
My daughter urgently needed specialist help for this life-threatening illness, but services are completely overwhelmed because so many young people need help. It’s a terrifying situation for patients and families to be in.”
Mass Delusional Psychosis Traumatizes Children
Indeed, the widespread insanity on display among adults can have severe and lasting effects on children as they grow up. According to McDonald (see interview above), the mental states of the children he’s treated during this pandemic are far worse than he’s used to seeing in these age groups. This tells us the trauma inflicted by pandemic measures is very serious.
One of the worst traumas inflicted on children has been the ridiculous idea that they might kill their parents or grandparents simply by being around them. They’re also being taught to feel guilty about behaviors that would normally be completely normal — as just one example: hysterical adults calling a toddler who refuses to wear a mask a “brat,” when resisting having a restrictive mask put across your face is perfectly normal at that age.
It’s extremely abnormal for children to grow up thinking that they’re a danger to people around them, and that everyone around them is a danger to them. It’s completely abnormal to grow up thinking that facemasks, gloves and physical separation are required to stay alive.
Adults have also twisted irrational fear into a virtue, which is doubly tragic and wrong. Wearing a mask has become a way to demonstrate that you’re a “good person,” someone who cares about others, whereas not wearing a mask brands you as an inconsiderate lout, if not a prospective mass murderer, simply by breathing.
What’s more, by encouraging us to remain in fear and allow it to control and constrain our lives, the fear has become so entrenched that anyone who says we need to be fearless and fight for our freedoms is attacked for being both stupid and dangerous.
Adults Must Be Healed to Save the Children
It’s adults who are mindlessly inflicting this emotional trauma on an entire generation. As noted by McDonald in his interview, a primary cause of depression among children is feeling disconnected from family and friends.
Everyone, but children in particular, needs face-to-face contact, physical contact, and emotional intimacy. We need these things to feel safe around others and within our own selves. Digital interactions cannot replace these most basic human needs, and are inherently separating.
McDonald cites U.S. Centers for Disease Control and Prevention statistics showing there was a 400% increase in adolescent depression during 2020 compared to the year before, and in 25% of cases, they contemplated suicide. These are unheard of statistics, he says. Never before have so many teenagers considered committing suicide.
According to McDonald, parents and adults in general are to blame, because they are the ones scaring children to the point they don’t feel life is worth living anymore. This is why we can’t just treat the children. We must also address the psychosis of the adult population that is causing all this trauma.
Mass Delusion Is Leading Us Into Slavery
The mass delusion must also be addressed because it’s driving us all, sane and insane alike, toward a society devoid of all previous freedoms and civil liberties, and the corrupt individuals in charge will not voluntarily relinquish power once we’ve given it to them.
Clearly, many of our political leaders know COVID-19 isn’t the deadly plague it’s been made out to be. They issue stay-at-home orders from their vacation homes in the Caribbean and repeatedly break their own mask and lockdown mandates.
They ride their bikes, stroll through the park, have family gatherings and dine out without a care. They’re simply playing along, following the narrative coming from technocratic strongholds like the World Health Organization, because it benefits them.
You could say the ruling class suffers from a different kind of psychosis. As explained in “Mass Psychosis — How an Entire Population Becomes Mentally Ill,” totalitarianism actually begins as psychosis within the ruling class, as the individuals within this class are easily enamored with delusions that augment their power. And no delusion is greater than the delusion that they can, and should control and dominate others.
Whether the totalitarian mindset takes the form of communism, fascism or technocracy, a ruling elite that has succumbed to their own delusions of grandeur then sets about to indoctrinate the masses into their own twisted worldview. All that’s needed to accomplish that reorganization of society is the manipulation of collective feelings.
Sadly, many citizens are unwittingly aiding and abetting the global power grab that will result in our enslavement. Fear fueled hysteria, which led to mass delusional psychosis and group control where citizens themselves support and press for the elimination of basic freedoms.
There’s no doubt at this point that a totalitarian society is the ultimate end of this societal psychosis unless we do something about it. The truth is, we’re as safe now as we ever were. We must not allow our freedoms to be taken from us due to delusional fears. As noted by Cheah in her article:18
“It’s not unthinkable that the final outcome would be total societal control on every aspect of your life. Consider this — the endpoint of a mentally ill person is for them to be put under a controlled environment (institutionalized like an asylum) where all freedoms are restricted. And it’s looking more and more like that’s the endpoint of where this mass psychosis is heading.”
We Must Restore Sanity
Once a society is firmly in the grip of mass psychosis, totalitarians are free to take the last, decisive step: They can offer a way out, a return to order. The price is your freedom. You must cede control of all aspects of your life to the rulers, because unless they are granted total control, they won’t be able to create the order everyone craves.
This order, however, is a pathological one, devoid of all humanity. It eliminates the spontaneity that brings joy and creativity to one’s life by demanding strict conformity and blind obedience. And despite the promise of safety, a totalitarian society is inherently fearful. It is built on fear, and is maintained by it too. So, giving up your freedom for safety and a sense of order will only lead to more of the same fear and anxiety that allowed the totalitarians to gain control in the first place.
Knowing this, we must remember to embrace courage, truth, honesty and freedom as we move forward — not just in our thoughts and words but also in our actions. People cannot think logically when in a state of delusional psychosis, which is why sharing information, facts, data and evidence tends to be ineffective except in cases where the person was acting out of peer pressure rather than a delusional belief.
Typically, the best you can do is stand firm and act in alignment with truth and objective reality, much like you would if you were a first responder faced with an accident victim who is responding hysterically to what you know is only a minor injury.
In short, to help return sanity to an insane world, you first need to center yourself and live in such a way as to provide inspiration for others to follow — speak and act in such a way as to demonstrate that you are not afraid to live life and return to normalcy.
“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.”
I hadn’t planned to give up my smartphone. After all, I was starting my sophomore year of college and I had not met a single adult who lives without one and definitely no other 19-year-old. If you haven’t noticed, it is part of the culture. A few weeks into the semester, I forgot my phone (a Google Pixel 2, for all you phone nerds) in the backseat of an Uber on my way back from shopping off campus. This would lead to an opening to consider a break from the phone and everything that comes with it.
I remember feeling frustrated at myself for being so absentminded and immediately rushed to track it down, anxiously calling the driver from a friend’s phone. While I listened to the open ringing on the line I began to think about this one technology’s central role in my life.
That gateway to other worlds.
Over the next few days I continued to hope my phone would come back to me and also thought further into its role in my relationships. I felt how hindering it was in communicating with the people I love.
How it had required me to be always ready to pluck it from my pocket, pull my focus and as a result, never be truly present. I saw in that reflection the possibility for healthier relationships, less dependent on constant digital connection.
More free, less reliant.
Sure, there were a thousand things that would be made more challenging and tedious, but it would be worth it if I could be more present for my own life.
Days later, after I had given up hope of seeing it again, I used a friend’s phone to call my dad to tell him.
“I will get you another one, what kind do you want?” was the first thing he said.
“Actually I think I’m good,” I responded, to his surprise. “I can write you and my mom by email. If we want to talk, I can call you from my computer.”
Quickly, I started to feel the change. My mood and habits became clearer; I felt happier, more grounded, less looming anxiety, feeling more alone and with myself, more conscious of my space and those in it.
Being alone led to more opportunities for reflection and boredom. I felt calmer, and my walking and pace of day actually slowed down. It is hard to describe how it changed the patterns in my brain but I could feel it readjusting, as it does if you spend a week in the woods or on a beach. One thing I felt was that my days were longer and more connected from one moment to the next.
I also became more aware of the moods and feelings of others around me and was suddenly terrified to see how dependent my peers were on all their screens, and, looking back just a bit, how consumed I,too, had been.
Something else bubbled up from my unconscious: My expectations of college differed from what I was seeing. Between talking to older relatives and seeing college life on TV and in the movies, I was expecting a . . . BIT MORE JOY! Young souls, free minds, positive energy, community. I was seeking some bright spark in the people around me, yet all too often what I saw was dull, void, distractible, unthinking, unfeeling people enveloped in the world of their screens instead of being in community and conversing with the people around them.
Yes, that is harsh. It is also what I see.
So much lost human potential.
I want something or someone to blame, but maybe what I should really be blaming is myself for expecting something else. The truth is, though, I feel right in blaming the phones.
It has been over a year since I gave up my smartphone, but I remember vividly when looking at my phone for hours a day seemed normal to me. I was content to stare at the screen for hours, doing the same thing: Watching mildly entertaining videos or mashing game buttons, swiping on Tinder, scrolling on IG, surfing memes and YouTube videos. In many ways, it’s a drug too good to give up, seemingly a harmless drug, but no. We have opened Pandora’s box of marvels and there is no way to close it now.
We are continually wanting what we do not yet have, an innate motivation amplified and rerouted by capitalism’s hyperdrive marketing engines. A good fix for this constant yearning, or any discomfort is to drown it out with distractions. Feeling an uncontrollable emotion? Existential itch? Low-grade anxiety? No problem: Try scrolling on the social of your choice for a bit, trust me, it takes the edge off.
Trauma or poverty, pain or loneliness, all manner of worry, we have a cure! Or at least the emotional response can be staved off long enough for you to find the next thing to click.
This terrible void of which everyone stays pleasantly unobservant is a part of me as well, the unofficial sickness of my generation. (COVID-19 will be the official one, memorialized in our virtual yearbooks.) This hole, this pit, that is created from not knowing one’s self, not trusting one’s self, or not allowing feelings. So distracted that these insecurities that we act on every day are a mystery. That you cannot see how fundamentally OK everything actually is because you have music constantly in your ear and a fear that, in silence, your own thoughts would be too scary. The sickening thought that your true feelings for someone were no more than an act of comfort-seeking desperation and that “love” is a lifesaver from yourself.
I can’t blame anyone though. The distractions surround us, they surround the people we are with. The collective unfeeling is so great, so vast, it cracked me open, actually made me cry often once I allowed myself to experience it. I felt like I was losing my footing in the world in which I had grown up. Disconnected from my past and unsure of where we were going.
(Side note: If you haven’t yet watched The Social Dilemma, go do that, it’s worth it.)
Walking into a small college class to see no one looking at each other or chatting, the blank vacant stares. The soft glow. It felt … confusing? Why were so many interesting young people ignoring one another? What was a classroom like before these tools were available and allowed everywhere? Why were the screens so celebrated?
Then my confusion grew, and from it rage and pain. These emotions danced together, fueled me and crushed me. I saw, for the first time, the real power that the phones held. Yes, a power we had given them, but a power nonetheless. The power to keep people who were 500 miles apart tethered to one another, or keep people sitting right next to each other brutally apart.
Who can I blame? It is just the world I have been born into, and the technology- and profit-driven changes are coming faster every year. We live in the future with brain equivalents in our pockets and a web that contains all of our collective knowledge but reveals the worst of what we are and so little of the love we contain and of which we are capable.
Is the internet a good idea? Are phones good for humans? These are not questions we have answered or even barely thought to ask in the mainstream of our culture. Of course they are, what else could they be? Progress! Faster communication! More knowledge! More speed! More fun! We will all be more efficient and entertained, and from that we will live better lives.
NO! Stop, slow down. Please. These gadgets, these everywhere-anytime screens, are ruining the minds of the people who have been mesmerized since they were only little children.
To clarify: not ruining, in that people are made stupid (although it definitely does not help develop our attention span), but rather ruining our emotional capacity and spiritual selves. And these limits fetter us as we are already so strained by the pain we are able to see through our little windows; we don’t have a moment to feel, to feel our own pain, or that of our friends.
Or, for that matter, the pain of the world, or the impact of our constant consumption, or where all this STUFF comes from and where it ends up, or the pain of our history and centuries of exploitation of other humans and nature from which all this wealth originally was derived.
Being human is objectively great. We can use language and words to describe how we feel. We can feel the sun on our face and take in the taste of a thousand foods, dance to every song. Feel great pain and great happiness. Yet, all the time I see this discomfort, unrest and fear in my most distracted friends. It is coming from the disconnection from what they are feeling, a disconnection from being.
This is the worst theft of modern-day, first-world life: the theft of being present.
The phones and distractions and speed create this disconnection from the simple fact that you are actually OK, better then OK — you are alive and can feel and that is a gift to cherish.
Worse than the days of sadness are the days of not feeling anything. Some people are depressed not because anything is wrong but because they are numb to their feelings, too distracted and avoidant to feel them; avoidant, and scared of what might happen if they let themselves feel.
Try this: Really study those you love, let their face become new to you, again, and become fascinated in the way they move. Feel the wonder of being with another human.
After more than a year without a smartphone, I am more hopeful than I was in those first few months. Not to say that everything is all right, far from it. Here in the United States our technology has allowed for multiple realities to coexist alongside one another and I don’t see a clear path out of that problem. Distraction and narrow self-interest prevent us from seeing and grappling with the apocalyptic future climate change can bring in a much shorter time frame than even most globally aware people are willing to accept.
However, I do know that change is a constant and I am healed by looking past my own lifetime and by all the simple beauties of life and living. In the end, these technologies do NOT define us. We can work together to change how we coexist.
Postscript: For those who are interested in also letting go of your smartphone, I would recommend downgrading to a flip-phone or phone of a similar level. I now walk around the world with a thick, red brick through which I can communicate with my work and family in case of emergencies.
Anxiety, depression, and fear ravage so many today, but few pause to consider that in addition to the material influences in our lives, we may be also under the influence of beings which exist in dimensions outside of our ordinary perception.
But there is much more to reality than what we can see. feel, hear, taste and touch. In fact, an accounting of the matter that makes up the universe reveals that some 73% of it is made up of dark energy, and another 23% is made up of dark matter, neither of which can we see, nor understand. Furthermore, the human eye is only capable of seeing around .0035% of the entire spectrum of electromagnetic (EM) radiation. When we look into the heavens, 96% of it is invisible to us. Include in this the spiritual realms and there is an entire universe of possibilities which exists beyond our five senses.
Very few scientists today are willing to explore metaphysics to examine life beyond ordinary perception in order to make a connection between the seen and the unseen.
Rudolf Steiner, though, one of the most prolific and gifted scientists, philosophers, and esotericists of his time, devoted much of his work to the task of peering behind the veil, sharing his insight into the deeper nature of life and of the world beyond.
Regarding anxiety and depression, Steiner spoke of hostile beings in the spiritual world which influence and feed off of human emotion; a concept flatly rejected by most today. Yet this also analysis holds true for shamans and others who access the spiritual dimensions in order to alleviate mental suffering for their patients.
Many are familiar with the notion of energy vampires, or people who suck your energy and feed off your negative emotions. On the existence of similar entities which exist in other dimensions, Steiner wrote:
“There are beings in the spiritual realms for whom anxiety and fear emanating from human beings offer welcome food. When humans have no anxiety and fear, then these creatures starve. People not yet sufficiently convinced of this statement could understand it to be meant comparatively only. But for those who are familiar with this phenomenon, it is a reality. If fear and anxiety radiates from people and they break out in panic, then these creatures find welcome nutrition and they become more and more powerful. These beings are hostile towards humanity.
Everything that feeds on negative feelings, on anxiety, fear and superstition, despair or doubt, are in reality hostile forces in supersensible worlds, launching cruel attacks on human beings, while they are being fed. Therefore, it is above all necessary to begin with that the person who enters the spiritual world overcomes fear, feelings of helplessness, despair and anxiety. But these are exactly the feelings that belong to contemporary culture and materialism; because it estranges people from the spiritual world, it is especially suited to evoke hopelessness and fear of the unknown in people, thereby calling up the above mentioned hostile forces against them.” ~Rudolf Steiner
Negative emotions are food for inimical spirits.
A concept such as this isn’t readily accepted into the everyday conversation steered by rigid skepticism and scientific materialism. The traditions of today have sought to expel ancient metaphysical wisdom and its practical application from our lives, and though scientific inquiry is exceptionally valuable, spiritual perception has always been a part of our experience.
“And yet, despite the cynical skepticism, all of the ancient mystery schools, true shamanic insights, and esoteric teachings (much of which have been suppressed and/or distorted over thousands of years for obvious reasons) have conveyed this truth for ‘the ones with eyes to see and ears to hear’, using their own language and symbolism, be it “The General Law” (Esoteric Christianity), Archons (Gnostics), “Lords of Destiny” (Hermeticism), Predator/Fliers – “The topic of all topics” (Shamanism, Castaneda), “The Evil Magician” (Gurdjieff), The Shaitans (Sufism), The Jinn (Arabian mythology), Wetiko (Native American Spirituality), Occult Hostile Forces (Sri Aurobindo & The Mother, The Integral Yoga), etc.” ~Bernhard Guenther
Dealings with extra-sensory or hyper-dimensional beings have long been a part of our history, and are directly accessible to any of us when proper practice and attention is given to the matter. I know this to be true from my experiences with plant medicine shamanism where it is entirely possible to enter into states of consciousness where entire cosmologies of life exist and are available to interact with.
Finding oneself in the rut of spiraling negative self-talk, depression, crippling anxiety, or uncontrollable, irrational fear, is a sign, as Steiner points out, of a disconnection from our true spiritual nature, exacerbated by beings who operate in the spiritual realms. This is why some consider disorders like this to be spiritual illnesses, and until the rift is healed with proper attention given to the development of spirit, the feelings tend to exacerbate and drive one further into distress.
“When humans have no anxiety and fear, then these creatures starve.” ~Rudolph Steiner
Principles of goodness together with the golden seed of social justice – sharing – need to be the guiding ideals of a radically redesigned socio-economic paradigm.
The pressures of modern life are colossal; for young people – those under 25 years of age – they are perhaps greater than at any other time. Competition in virtually every aspect of contemporary life, a culture obsessed with image and material success, and the ever-increasing cost of living are creating a cocktail of anxiety and self-doubt that drives some people to take their own lives and many more to self-abuse of one kind or another.
Amongst this age group today, suicide constitutes the second highest cause of death after road/traffic accidents, and is the most common cause of death in female adolescents aged 15–19 years. This fact is an appalling reflection on our society and the materialistic values driven into the minds of children throughout the world.
The World Health Organization (WHO) estimates that in total “close to 800,000 people die due to suicide every year, which is one person every 40 seconds. Many more attempt suicide,” and those who have attempted suicide are the ones at greatest risk of trying again. Whilst these figures are startling, WHO acknowledges that suicide is widely under-reported. In some countries (throughout Sub-Saharan Africa, for example) where stigma still attaches to suicide, it is not always recorded as the cause of death when in fact it should be, meaning the overall suicide figures are without doubt a great deal higher.
Unless there is fundamental change in the underlying factors that cause suicide, the WHO forecasts that by 2020 – a mere three years away, someone, somewhere will take their own life every 20 seconds. This worldwide issue, WHO states, is increasing year on year; it is a symptom of a certain approach to living – a divisive approach that believes humanity is inherently greedy and selfish and has both created, and is perpetuated by, an unjust socio-economic system which is at the root of many of our problems.
Sliding into despair
Suicide is a global matter and is something that can no longer be dismissed, nor its societal causes ignored. It is the final act in a painful journey of anguish; it signifies a desperate attempt by the victim to be free of the pain they feel, and which, to them, is no longer bearable. It is an attempt to escape inner conflict and emotional agony, persecution or intimidation. It may follow a pattern of self-harm, alcohol or drug abuse, and, is in many cases, but not all, related to depression, which blights the lives of more than 300 million people worldwide, is debilitating and deeply painful. As William Styron states in Darkness Invisible, “The pain of severe depression is quite unimaginable to those who have not suffered it, and it kills in many instances because its anguish can no longer be borne. The prevention of many suicides will continue to be hindered until there is a general awareness of the nature of this pain.”
Any suicide is a tragedy and a source of great sadness, particularly if the victim is a teenager, or someone in there twenties, who had their whole life ahead of them, but for some reason or another could not face it. As with all age groups, mental illness amongst young people is cited as the principle reason for, or an impelling cause of suicide, as well as for people suffering from an untreated illness such as anxiety anorexia or bulimia; alcohol and drug abuse are also regularly mentioned, as well as isolation.
All of these factors are effects, the result of the environment in which people – young and not so young – are living: family life, the immediate society, the broader national and world society. The values and codes of behavior that these encourage, and, flowing from this environment, the manner in which people treat one another together with their prevailing attitudes. It must be here that, setting aside any individual pre-disposition, the underlying causes leading to mental illness or alcohol/drug dependency in the first place are rooted.
Unsurprisingly young people who are unemployed for a long time; who have been subjected to physical or sexual abuse; who come from broken families in which there is continuous anxiety due to job insecurity and low wages are at heightened risk of suicide, as are homeless people, young gay and bi-sexual men and those locked up in prison or young offenders institutions. In addition, WHO states that, “Experiencing conflict, […] loss and a sense of isolation are strongly associated with suicidal behavior.”
Lack of hope is another key factor. Absence of hope leads to despair, and from despair flows all manner of negative thoughts and destructive actions, including suicide. In Japan, where suicide is the leading cause of death among people aged between 15 and 39 (death by suicide in Japan is around twice that of America, France and Canada, and three times that of Germany and the U.K.), the BBC reports that, “young people are killing themselves because they have lost hope and are incapable of seeking help.” Suicides began to increase dramatically in Japan in 1988 after the Asian financial crisis and climbed again after the 2008 worldwide economic crash. Economic insecurity is thought to be the cause, driven by “the practice of employing young people on short-term contracts.”
Hope is extremely important, hope that life will improve, that circumstances will change, that people will be kinder and that life will be gentler. That one’s life has meaning. Interestingly, in the aftermath of Princess Diana’s death in 1997, suicides in Britain increased by almost 20 per cent, and cases of self-harm rose by 44 per cent. To many people she was a symbol of compassion and warmth in a brittle, hostile world, and somehow engendered hope.
The list of those most vulnerable to suicide is general and no doubt incomplete; suicide is an individual act and flows from specific circumstances and a particular state of mind. Generalizations miss the subtleties of each desperate cry. Some suicides are spontaneous acts, spur of the moment decisions (as is often the case in Asian countries, where poison is the most common method of suicide), others may be drawn out over years, in the case of the alcoholic for example, punctuated perhaps by times of relief and optimism, only to collapse under the weight of life’s intense demands once more.
It is these constant pressures that are often the principle causes of the slide into despair and the desire to escape the agony of daily life. They are all pervasive, hard to resist, impossible, apparently, to escape. Firstly, we are all faced with the practical demands of earning a living, paying the rent or mortgage, buying food, and covering the energy bills etc. Secondly, there are the more subtle pressures, closely related to our ability to meet the practical demands of the day: the pressure to succeed, to make something of one’s life, to be strong – particularly of you’re a young man, to be sexually active, to be popular, to know what you want and have the strength to get it; to have the confidence to dream and the determination to fulfill your dreams. And if you don’t know what you want, if you don’t have ‘dreams’ in a world of dreamers, this is seen as weakness, which will inevitably result in ‘failure’. And by failure, is meant material inadequacy as well as unfulfilled potential and perhaps loneliness, because who would want to be with a ‘failure’?
These and other expectations and pressures constitute the relentless demands faced by us all, practical and psychological, and our ability to meet them colours the way we see ourselves and determines, to a degree, how others see us. The images of what we should be, how we should behave, what we should think and aspire too, the values we should adopt and the belief system we should accept are thrust into the minds of everyone from birth. They are narrow, inhibiting, prescribed and deeply unhealthy.
The principle tool of this process of psychological and sociological conditioning is the media, as well as parents and peers, all of whom have themselves fallen foul of the same methodology, and education.
Beyond reward and punishment
Step outside the so-called norm, stand out as someone different, and risk being persecuted, bullied and socially excluded. The notion of individuality has been outwardly championed but systematically and institutionally denied. Our education systems are commonly built on two interconnected foundations – conformity and competition – and reinforced through methods, subtle and crude, of reward and punishment. All of which stifles true individuality, which needs a quiet, loving space, free from judgment in which to flower. For the most sensitive, vulnerable and uncertain, the pressure to conform, to compete and succeed, is often too much to bear. Depression, self-doubt, anxiety, self-harm, addiction and, for some, suicide, are the dire consequences.
There are many initiatives aimed at preventing suicide amongst young people – alcohol/drug services, mental health treatment, reducing access to the means of suicide – and these are of tremendous value. However if the trend of increased suicides among young people is to be reversed it is necessary to dramatically reduce the pressures on them and inculcate altogether more inclusive values. This means changing the environments in which life is lived, most notably the socio-economic environment that infects all areas of society. Worldwide, life is dominated by the neoliberal economic system, an extreme form of capitalism that has infiltrated every area of life. Under this decrepit unjust model everything is classed as a commodity, everyone as a consumer, inequality guaranteed with wealth and power concentrated in the hands of a tiny percentage of the population – 1% of 1%, or less in fact. All facets of life have become commercialized, from health care to the supply of water and electricity, and the schooling of our children. The educational environment has become poisoned by the divisive values of the market place, with competition at the forefront, and competition has no place in schools and universities, except perhaps on the sports field: streaming and selection should be vetoed totally and testing, until final exams (that should be coursework based), scrapped.
All that divides within our societies should be called out and rejected, cooperation inculcated instead of competition in every area of human endeavor, including crucially the political-economic sphere; tolerance encouraged, unity built in all areas of society, local, national and global. These principles of goodness together with the golden seed of social justice – sharing – need to be the guiding ideals of a radically redesigned socio-economic paradigm, one that meets the needs of all to live dignified, fulfilled lives, promotes compassion, and, dare I say, cultivates love. Only then, will the fundamental causes of suicide, amongst young people in particular, but men and women of all ages, be eradicated.
After the Crash 