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The Entire Status Quo Is a Fraud

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By Charles Hugh Smith

Source: Of Two Minds

Fraud as a way of life caters an extravagant banquet of consequences.

This can’t be said politely: the entire status quo in America is a fraud.

The financial system is a fraud.

The political system is a fraud.

National Defense is a fraud.

The healthcare system is a fraud.

Higher education is a fraud.

The mainstream corporate media is a fraud.

Culture–from high to pop–is a fraud.

Need I go on?

We have come to accept fraud as standard operating practice in America, to the detriment of everything that was once worthy. why is this so?

One reason, which I outline in my book A Radically Beneficial World: Automation, Technology and Creating Jobs for All, is that centralized hierarchies select for fraud and incompetence. Now that virtually every system in America is centralized or regulated by centralized hierarchies, every system in America is fraudulent and incompetent.

Nassim Taleb explains this further in his recent article How To Legally Own Another Person (via Lew G.)

The three ingredients of fraud are abundant: pressure (to get an A, to please your boss, to make your sales numbers, etc.), rationalization (everybody’s doing it) and opportunity.

Taleb explains why failure and fraud become the status quo: admitting error and changing course are risky, and everyone who accepts the servitude of working in a centralized hierarchy–by definition, obedience to authority is the #1 requirement– is averse to risk.

As as I explain in my book, these systems select for risk aversion and the appearance of obedience to rules and authority while maximizing personal gain: in other words, fraud as a daily way of life.

Truth is a dangerous poison in centralized hierarchies: anyone caught telling the truth risks a tenner in bureaucratic Siberia. (In the Soviet Gulag ,a tenner meant a ten-year sentence to a labor camp in Siberia.)

And so the truth is buried, sent to a backwater for further study, obfuscated by jargon, imprisoned by a Top Secret stamp, or simply taken out and executed.Everyone in the system maximizes his/her personal gain by going along with the current trajectory, even if that trajectory is taking the nation off the cliff.

Consider the F-35 Joint Strike Fighter, a $1+ trillion failure. The aircraft is underpowered, under-armed, insanely overpriced, insanely over-budget and still riddled with bugs after seven years of fixes, making it an unaffordable maintenance nightmare that puts our servicepeople and nation at risk.

But no one in a position of power will speak the truth about the F-35, because it is no longer a weapons system–it’s a jobs program. Defense contractors are careful to spread the work of assembling parts of the F-35 to 40+ states, so 80+ senators will support the program, no matter how much a failure it is as a weapons system, or how costly the failure is becoming.

A rational person in charge would immediately cancel it and start from scratch, with a program run outside the Pentagon and outside congressional meddling.But this is impossible in America: instead, we build failed, under-armored, under-powered, under-armed and unreliable ships (LCS) and failed under-powered, under-armed and unreliable fighters as the most expensive make-work programs in history.

As for our failed healthcare system, one anecdote will do. (You undoubtedly have dozens from your own experience.) A friend from Uruguay with a high-tech job in the U.S. recently flew home to Montevideo for a medical exam because 1) the cost of the flight was cheaper than the cost of the care in the U.S. and 2) she was seen the next day in Montevideo while it would have taken two months to get the same care in the U.S.

I’ve listed dozens of examples here over the years: $120,000 for a couple days in a hospital, no procedures performed; $20,000+ for a single emergency room visit, no procedures performed; several thousand dollars charged to Medicare for a few minutes in an “observation room” that was occupied by patients, no staff present–the list is endless.

We’ve habituated to fraud as a way of life because every system is fraudulent.Consider the costly scam known as higher education. The two essentials higher education should teach are: 1) how to learn anything you need to learn or want to learn on your own, and 2) how to think, behave, plan and function entrepreneurially (i.e. as an autonomous problem-solver and lifelong learner who cooperates and collaborates productively with others) as a way of life.

That higher education fails to do so is self-evident. We could create a highly effective system of higher education that costs 10% of the current corrupt system. I’ve described such a system (in essence, a directed apprenticeship as opposed to sitting in a chair for four years) in The Nearly Free University and the Emerging Economy: The Revolution in Higher Education.

As for what passes as culture in the U.S.: the majority of what’s being sold as culture, both high and low, is derivative and forgettable. We suffer the dual frauds of absurd refinement (so only the elites can “appreciate” the art, music, food, wine, etc.) and base coarsening: instead of Tender (romantic love and sex) we have Tinder (flammable trash).

Fraud as a way of life caters an extravagant banquet of consequences. While everyone maximizes their personal gain in whatever system of skim, scam and fraud they inhabit, the nation rots from within. We’ve lost our way, and lost the ability to tell the truth, face problems directly, abandon what has failed and what is unaffordable, and accept personal risk as the essential element of successful adaptation.

Here’s a good place to start: require every politician to wear the logos of their top 10 contributors–just like NASCAR drivers and vehicles display the logos of their sponsors. The California Initiative to make this a reality is seeking signatures of registered California voters. Since politicians are owned, let’s make the ownership transparent.

Google’s lemmings: Pokémon go where Silicon Valley says

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An analysis of Ingress and Pokémon Go reveals important truths about corporate control and the ability of our mobile phones to organize our desires.

By Alfie Brown

Source: ROAR Magazine

his article has a clickbaity title but a sobering and concerning point to make. In 2010, Google started up what is now a very important subsidiary, Niantic Inc. Google starts up a lot of companies each year and acquires a great many more, so there is nothing special in this. What is important is that whilst most of us see Google’s acquisition of every “start-up” and endless development of “subsidiary” companies with different names as simply an attempt to completely monopolize the market, the case of Niantic shows us that there is more to the extent of Google’s power.

Six years on from its inception with the launch of its biggest game yet, Pokémon Go, Niantic has hit the headlines and people are finally paying attention to the company, with some apparent leftists even claiming we ought to boycott Pokémon Go. In fact, Niantic have been working on mobile phone psychology and social organization for several years. An analysis of the company’s two big games, Ingress and Pokémon Go, shows us some important truths about the world we are living in, about corporate control and about the ability of our mobile phones to organize our desires.

Niantic developed their first major game, Ingress, in 2011. The game, one of the most important of recent years, is a key ideological tool for Google — one that, unlike Pokémon Go, is little publicized. Ingress has seven million or more players and Ingress tattoos show the degree to which people define themselves by the application. Some players even describe Ingress as a “lifestyle” rather than a “game”. The reader can be forgiven for thinking: “I don’t play it, so why would this apply to me?” But the entertainment coming out of Google via Niantic is in line with Google’s wider project of regulating our movements and experiences of the physical world; unless you don’t use Google or any of its applications, many of which come built-it to our phones and cannot be uninstalled, this applies to you.

Ingress reflects a trend of mobile phone application development (which includes Google Maps and Uber, among other well-known apps) designed to regulate and influence our experience of the city, turning the mobile phone into a new kind of unconscious: an ideological force driving our movements while we remain only semi-aware of what propels us and why we are propelled in the directions we are.

I first considered the importance of mobile phone games to be about a kind of “distraction” — an argument I made in my book and related article in The New Inquiry. Later, when playing Ingress for the first time, I realized there was a lot more to it than this. Ingress, rather than simply distracting us from the city around us, actually trains us to become Google’s perfect citizens. In Ingress, the player moves around the real environment capturing “portals” represented by landmarks, monuments and public art, as well as other less-famous features of the city. The player is required to be within physical range of the “portal” to capture it, so the game constantly tracks the player via GPS. Importantly, it not only monitors where we go, but directs us where it wants us to move.

As such it is very much the counterpart of Google Maps, which is also developing the ability not only to track our movements but to direct them. Of course, Google’s algorithms have long since dictated which restaurants we visit, which cafés we are aware of and which paths we take to get to these destinations. Now though, Google is developing new technology that actually predicts where you will want to go based on the time, your GPS location and your habitual history of movement stored in its infinitely powerful recording system. This, like Ingress, shows us a new pattern emerging in which the mobile phone dictates our paths around the city and encourages us, without realizing it, to develop habitual and repetitious patterns of movement. More importantly still, such applications anticipate our very desires, not so much giving us what we want as determining what we desire.

Here again, the connection with the concept of the unconscious is useful. While some have seen the unconscious as a morass of unregulated desires, followers of Freud and later of Lacanian psychoanalysis have been keen to show precisely how structured the unconscious is by outside forces. Our mobile phones pretend to be about fulfilling our every desire, giving us endless entertainment (games), easy transport (Uber) and instant access to food and drink (OpenRice, JustEat) and even near-instantaneous sex and love (Tindr, Grindr). Yet, what is much scarier than the fact that you can get everything you want via your mobile phone is the possibility that what you want is itself set in motion by the phone.

Into precisely this atmosphere enters Pokémon Go, out just days ago, and already the most significant mobile phone release of 2016. The game is, of course, made by none other than Niantic Labs. A series of hysterical events have already arisen from the ethical minefield that is Pokémon Go. In the case of Ingress, academic study has already been dedicated to the fact that the game has sent young children into unlit city parks at 3am. With Pokémon Go, Australian police have had to respond to a bunch of Pokémon trainers trying to get into a police station to capture the Pokémon within and some people found a dead body instead of a Pokémon. It has already been suggested that Pokémon Go is eventually going to kill someone — and since that article was published someone has crashed into a police car and another has been run-over while hunting Pokemon. But, as with Ingress, it is not the occasional mad story to emerge that should concern us, but the psychological and technological effects of every user’s experience.

The premise of Pokémon Go is simply that you use your GPS to find Pokémon in the real environment and then your camera to make the Pokémon visible, so that the world is enriched by looking through the screen at what lies behind it, as in the image below:

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The Pokémon itself is an incredible phenomenon deserving of a book length study. Perhaps for now we can say that the Pokémon is the perfect example of what Jacques Lacan called the objet a, that perfectly cute fetishised but illusive object of desire that would truly make us happy if only we could just get our hands on it. We never do, because there is always a newer, cuter and harder to capture version that we just have to catch!

Dystopian visions of what technology and videogames would lead to seem to have got something completely wrong. Depictions of the dystopian videogame future have always tended to see the future as involving each individual isolated from the rest and sat quietly alone in a small room hooked up into a computer through which their lives are exclusively lived. In other words, the importance of the physical environment recedes in favor of the imaginary electronic world. On the contrary to these predictions of the future, we now live in a dystopia where Google and its subsidiaries send us madly around the city almost non-stop in directions of its choosing in search of the objects of desire, whether that be a lover on Tindr, a bowl of authentic Japanese ramen or that elusive Clefairy or Pikachu.

In the 1990s parents could ask their children to “get outside more” to escape the videogame space, but now it is the games that make us charge around the city capturing portals and collecting Pokémon and going on dates. Putting aside the full access that Google gets to your accounts via Pokémon Go, this shows us something really dangerous. It points to the increasing reality that there really is no escape from Google — and that while we are doing what we think we want, believing that we are just using our phones to help us get it, in fact Google has an even greater power, a truly revolutionary one: the ability to create and organize desire itself.

It is this truly revolutionary power that is important when it comes to Pokémon Go and Ingress. To say that these games are revolutionary is not to say that they are doing any good, nor that they are “radical”, and certainly it is not to say that they are left-wing — on the contrary, the revolution in desire appears to be corporate, hegemonic and centralized. If the left is to have any hope, however, it must not resist Pokémon Go, as Jacobin have now famously suggested, but understand and perhaps even embrace the power of the mobile phone to re-organize desire and look for ways forward from here.

 

Alfie Bown is the author of Enjoying It: Candy Crush and Capitalism (Zero, 2015) and The PlayStation Dreamworld (Polity, forthcoming 2017). He is the co-editor of the Hong Kong Review of Books and writes on the politics of technology and videogames for many publications.

SMARTPHONES, SOCIAL MEDIA AND SLEEP: THE INVISIBLE DANGERS OF OUR 24/7 CULTURE

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By Martijn Schirp

Source: High Existence

If there is one book to read about our addictions to work, phones, consumption, and the current state of capitalism, it’s 24/7: Late Capitalism and the Ends of Sleep by Jonathan Crary, a professor of Modern Art & Theory at Columbia University. Crary argues that sleep is a standing affront to capitalism and while that seems grim, it highlights the very real dark sides of always having glowing LED screens clutched in our hands.

Technology has ushered us into a 24/7 state: we live in a world that never stops producing and is infinitely connected. We have digital worlds in our pockets, and we carry our phones and screens everywhere, feeding our dopamine addictions when we’re bored or lonely, cradling us before bed with endless scrolls of news and waking us up with notifications and emails.

The barrier between work and home life has disappeared, and most professionals are able to and choose to continue working all hours of the day in an increasingly competitive, winner-take-all environment.

Read this: Why We Desperately Need to Slow Down in a Non-Stop World

Most of our time then, is either spent working or consuming (the upside of working so much is money, which is then used to consume): food, drugs, shopping, films, Youtube videos, Instagram feeds, news articles, updates from friends — even socializing-time has been reduced to a passive “Netflix & Chill”.

There are now very few significant interludes of human existence (with the colossal expectation of sleep) that have not been penetrated and taken over as work time, consumption time, or marketing time.

The social-world and the work-world are both digitized, which makes it increasingly difficult to distinguish between the two, and beyond the pop-ups and video ads, individuals have become their own marketers. Building a “personal brand” as a living is not uncommon.

It is only recently that the elaboration, the modeling of one’s personal and social identity, has been reorganized to conform to the uninterrupted operation of markets, information networks, and other systems. A 24/7 environment has the semblance of a social world, but it is actually a non-social model of machinic performance and a suspension of living that does not disclose the human cost required to sustain its effectiveness.

The average North American adult “now sleeps approximately six and a half hours a night, an erosion from eight hours a generation ago, and down from ten hours in the early twentieth century,” and what suffers most from this lack of sleep is our innate ability to dream. Most people tend to forget or don’t even think about their dreams, much less their extraordinary ability to control them. What is frightening about this is the prevalent attitude of accepting the current state of reality as it is:

The idea of technological change as quasi-autonomous, driven by some process of autopoiesis or self-organization, allows many aspects of contemporary social reality to be accepted as necessary, unalterable circumstances, akin to facts of nature. In the false placement of today’s most visible products and devices within an explanatory lineage that includes the wheel, the pointed arch, moveable type, and so forth, there is a concealment of the most important techniques invented in the last 150 years: the various systems for the management and control of human beings.

What may be the most important fact to remember: Nothing must be as it is. Here are a three ways to escape the never-ending 24/7 state:

Unplug Your Phone & Plug Into Your Imagination

Break your cell phone habit. The dopamine addiction is real. I keep my phone in a Faraday pouch, which blocks signals to my phone and keeps me to my rule of no cell phone or screen use one hour prior to sleeping and one hour after waking.

As “visual and auditory ‘content’ is most often ephemeral, interchangeable material that in addition to its commodity status, circulates to habituate and validate one’s immersion in the exigences of twenty-first-century capitalism,” it is important to focus on the power of our own imagination. The hierarchal and algorithm-driven fields of social media and newsfeeds tend to serve us things we already know or like, and keep us wanting.

Instead, we can explore the limitless field of our imagination. Write down your dreams in the morning and use them as a vehicle for self-exploration, or venture into lucid dreaming to manifest your own desires or to explore creative pursuits. And yet for most of us, when walking, during our daily commute, even sitting on the toilet or in any moment where it’s just us and our thoughts, we turn to our cell phones for comfort, to fill the silence:

One of the forms of disempowerment within 24/7 environments is the incapacitation of daydream or of any mode of absent-minded introspection that would otherwise occur in intervals of slow or vacant time.

Even when socializing with friends, it’s a common habit to check our phones again and again. I’ve found that when one person does this, it enables others:if I see someone sitting across from me at a dinner checking their Instagram feed, I’ll feel less guilty about doing the same. Make it can stop with you — turn off your phone.

Reevaluate Your Drug Habits & Addictions

Beyond digital dopamine, are you addicted to caffeine, sugar, alcohol, adderall, cocaine, Ambien, Lexapro, vicodin, etc., etc.? We live in a self-selecting society, where some drugs are perfectly acceptable as long as they are prescribed by a doctor and other drugs are deemed dangerous. I used to babysit for an eight-year-old who was fed Ritalin daily for his ADHD, and then at night, had to take a tranquilizer to help him fall asleep. He was speedballing throughout his childhood, and I’ve met others who had the same experience only to question the impact of these drugs on their personality and life-path.

There is a multiplication of the physical or psychological states for which new drugs are developed and then promoted as effective and obligatory treatments. As with digital devices and services, there is a fabrication of pseudo-necessities, or deficiencies for which new commodities are essential solutions… Over the last two decades, a growing range of emotional states have been increasingly pathologized in order to create vast new markets for previously unneeded products. The fluctuating textures of human affect and emotion that are only imprecisely suggested by the notions of shyness, anxiety, variable sexual desire, distraction, or sadness have been falsely converted into medical disorders to be targeted by hugely profitable drugs. Of the many links between the use of psychotropic drugs and communication devices, one is their parallel products of forms of social compliance.

Ritalin, adderall (and cocaine) not only make the takers compliant but fueled to tackle the 24/7 lifestyle, deadening empathy, increasing competitiveness and perhaps is linked to “destructive delusions about performance and self-aggrandizement”.

While methamphetamines are regularly fed to children, psychedelic drugs tend to be demonized as extreme and dangerous. Yet, refreshingly, there are organizations now like the Multidisciplinary Association of Psychedelic Studies (MAPS) and other studies looking into how psychedelics can not only treat addictions, anxiety, and disorders, but also how psychedelics can expand consciousness and leave lasting personality changes for the better.

Find Your Passion & Connect With Real Life Communities

Crary argues that “whatever remaining pockets of everyday life are not directed toward quantitative or acquisitive ends, or cannot be adapted to telematic participation, tend to deteriorate in esteem and desirability.” Our tendency to tie our social worth to digital networks takes the saying “if a tree falls in a forest and nobody is around to hear it, does it make a sound?” and turns it into “if you do something fun and meaningful and don’t post it to social media, does it matter?”

But those meaningful moments in real life do matter, as does having a strong community to participate in. After all, addictions are a result mostly of isolation and bad environments:

As stated earlier: it is much easier to fold to the insidious trap of looking at your cell phone or constantly working if the person across from you does so first. Find your passion beyond the screen. Find your source of dopamine, what drives you, what engages you and makes you want to get up every day.

Finding a real community centered around a meaningful activity can help tremendously. For me, rock climbing is a meditative activity that requires focus and attention, and is anchored in a community of people who are invested in your success as much as they are in their own. The nature of the sport is so individual because each person is unique; climbing is a niche that carves out time for people to participate in life without any social rules and concepts of winning over another. Climbing outdoors is a way to be connected to nature and to just hang out with friends.

I just returned from a week in New York City, the city that never sleeps, the capitol of the 24/7 world, and it took me two weeks just to be able to find the time to sit down and write this. It is not easy to accept the bleak claims in Crary’s book because it would be admitting our own addictions and how we play into this non-stop state. It’s just as hard to look away from our screens, but you can. Tonight, don’t put your phone or laptop into “sleep mode” — turn them off, and pay attention to your own dreams.

Further Study:


24/7: Late Capitalism and the Ends of Sleep by Jonathan Crary

24/7: Late Capitalism and the Ends of Sleep explores some of the ruinous consequences of the expanding non-stop processes of twenty-first-century capitalism. The marketplace now operates through every hour of the clock, pushing us into constant activity and eroding forms of community and political expression, damaging the fabric of everyday life.

Modern Fictions – How the Sacred Manifests in Chaos, Superheroes and Outer Spaces

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By Kingsley L. Davis

Source: Reality Sandwich

The virtual topographies of our millennial world are rife with angels and aliens, with digital avatars and mystic Gaian minds, with utopian longings and gnostic science fictions, and with dark forebodings of apocalypse and demonic enchantment
Erik Davis

…All our so-called consciousness is a more or less fantastic commentary on an unknown, perhaps unknowable, but felt text…
Frederick Nietzsche

Science fiction is always more important than science
Timothy Leary

Everything that can be said has already been said, or something to that effect. It is not original to make the statement that originality no longer exists as it’s all been done before. Yet, as Marshall McLuhan famously said, ‘the medium is the message.’ So it may not be the message we are concerned with here but rather the medium of its passing. And the adage goes that everything exists according to ‘time and place.’ When the ‘sacred speaks’ – so to speak – it does so through the ways and means of the times. This could apply to prophets, oracles, and channelling as well as pop culture and its modern fictions. The sacred, the sublime, has always walked amongst the profane. The signs are everywhere, blended into the sidewalks, pulp fictions, and the kitsch ‘n’ kool of the art world. For iconic sci-fi writer Philip K. Dick, most of the sublime things of his world were disguised as trash that seamlessly slipped into the background of a dysfunctional world reality. As modern society slipstreamed into a post-modern smorgasbord of chaos, clutter, poetically burnt outbursts, and beatific revelations, a new landscape of the sacred was scattered across the bedrock. The seeming trash of the everyday mundane clashed with the incoming cosmic, and a new urge for the transcendental found its way into so many popular cultural forms that it would take an encyclopaedic mobius-strip to recite it all. For my purposes here I will only all-so-briefly take a hop and skip around some of the budding flora that displayed a burgeoning sacred urge to blur the boundaries and reach for the sublime connection.

However paradoxical it may sound, one of the mediums for the sacred virus to spread came through the channel of chaos. Chaos, contrary to what we may think of it as being an anarchic and senseless cacophony, is actually a canvas for patterns to play out on. As the later emergence of the chaos sciences showed, there was a theory behind chaos – a method behind its apparent madness. Chaos, as we soon learned, did not operate in isolation. As the famous ‘butterfly effect’ was apt at promoting, a minimal disturbance in one part of the world (e.g., a butterfly flapping its wings) could result in a climate effect in another part (a tornado was often cited!). Everything thus existed in patterns, and not in arbitrary, random molluscs and mole-hills. The Santa Fe Institute (founded in 1984) quickly became a prominent centre for the research into complex systems, otherwise known as chaos science. Yet the emergence of chaos science had been actualized earlier through many different cultural forms of recognizing ‘chaos’ as a precursor to states of consciousness. Many forms/functions that emerge as aspects of the human condition are first seeded in popular culture ahead of their wider actualization. After all, the basis of the sacred refers to actualized aspects of human consciousness. And what the sacred art shows us is that its presence in our reality-matrix is determined by our capacity of consciousness to receive and acknowledge it. Chaos, as well as being patterns embedded in physical, computational, biological, and social systems, is also patterns of our minds. In fact, it can be said that chaos is part of the order of the cosmos.

 

Chaos & the Cosmic

“Tis an ill wind that blows no minds” – Principia Discordia

The signs for magic, chaos, and transcendental byways were popping up almost everywhere on the western landscape in the post-war, post-modern years. Enochian magic, Golden Dawn rituals, and meta-computing of the self were seeding a growing experimentalism of the human mind. In the US especially, a blend of anarchic cultural subversions were manifesting that played upon known semi-mystical memes. One of these was the text of the Principia Discordia that emerged in the nineteen-sixties as a ‘sacred text’ of Discordianism. Written by Malaclypse the Younger (Greg Hill) and Omar Khayyam Ravenhurst (Kerry Thornley) it proclaimed “All hail Discordia!” in a mixture of goddess worship with the notion of order and disorder as balancing illusions. The fifth commandment of Principia Discordia states, ‘V – A Discordian is Prohibited of Believing What he Reads.’ In mode with a rising tide of memes dealing with truth-through-contradiction the Principia Discordia also went on to claim that,

All statements are true in some sense, false in some sense, meaningless in some sense, true and false in some sense, true and meaningless in some sense, false and meaningless in some sense, and true and false and meaningless in some sense.

Discordia came to influence the writings of maverick author-philosopher Robert Anton Wilson, who popularised it further in his books, especially in ‘The Illuminatus! Trilogy.’ These utterances were echoed by the writer William S. Burroughs who, besides experimenting in cut-up narrative techniques, proclaimed a Discordian-esque ‘Nothing is absolutely true – Everything is permissible.’ Burrough’s infamous outburst was a culmination of religious history (the Assassins of Hassan-i Sabbah) with anarchic chaos from his spirit-possessed universe.

Around this time literate and literary magicians were cropping up everywhere, writing tracts on magic for a modern reader. Many of these literary figures were connected to the Golden Dawn system of magic. Yet another emerging stream was that of chaos magic which originated in United Kingdom in the late seventies. This broader magical path was liberal enough to combine forms of neoshamanism, eastern philosophy, quantum science, visionary art, and later computer technology. This experimental perspective on magic was part of a wider trend in experimenting with known forms for new avenues of stimulating and awakening consciousness. These ‘chaotic’ paths were attempting to destabilize our conditioning patterns and our resultant consensus reality. They were all aimed at waking up the usually-slumbering human mind. As the seminal work Waking Up (1986) by Charles Tart showed, humanity was largely intoxicated with a ‘consensus trance’ that kept us from recognizing sigils of the sacred. In more recent years the metaphors and memes of being trapped within a waking dream, or of dreams within dreams, have been explored in such popular films as ‘The Truman Show’ (1998); the ‘Matrix Trilogy’ (1999-2003); and Inception (2010). Part of the myth we find ourselves popularising is the mythology that we are in some sort of constructed reality – a gnostic-inspired simulacrum of truth.

Gnostic ideas are being gnawed over, processed, and consumed in ever more popular forms of culture. There’s an odd wave of mystical-spiritual impulses now radiating through popular culture that encourages us to throw ourselves into new world-spaces, fantastic realms, and mythological fictions and factions. These are new mash-ups of the counterculture now being packaged and presented as part of mainstream culture. And in recent years the most extraordinary success in this area has been the incredible, phenomenal rise of the modern superhero.

 

Superheroes & the Super-Self

Ever since Nietzsche first declared that ‘God is dead’ we have been reeling and dealing from our encroaching mortality – and trying to avoid this by seeking new technologies and cultural expressions of immortality. This collective experience on the possible ‘death of god’ is like a shock hammer-blow that propels us against the loss of sacred meaning and sublime mystery. Whether we admit it or not we fear the sense of absence, where nothing exists to which we can lend our communal assent. We don’t wish to struggle fragmented and bewildered, abashed by creative forms of indulgence. We cannot be left behind, losing our vital contact with the imaginal, the numinous, or the magical. We cannot be left untransformed in our vacant spaces as a paranormal pop culture washes over us. No – we need our superheroes, our possibilities, our potentials. We need to find a cultural expression for the human psyche; for our psychic currents and transmissions and sacred communication – our superheroes must live on!

Perhaps through the loss of our gods we have had to become our own multiple gods, as we realized a need to fill a vacuum left by myth. With the loss of the godly connection a different psychic wave was released upon the world to coincide with a rising arc of human consciousness. According to Jung, the gods gradually became our disease – ‘The gods have become diseases…who unwittingly let loose psychic epidemics on the world.’[1] These diseases have now morphed into mutations that make us into a hybrid human-god, with superhuman capacities, yet shunned by the world for being heretical against the natural order. We have the X-Men walking amongst us, a mutant subspecies of humans. The natural order is evo-mythological – it is sacred, beyond human, and connects us with evolutionary currents. In the absence of our ancient myths we have ingested the sacred alchemical root and through pop-culture morphed this transformation into the new wave of superheroes – myth lives anew in spandex. Maybe it is a cliché because it is true; we wish to find the personal superhero within each of us – the journey of the individual, unfolding within the great cosmic drama. This myth – this journey – has largely been taken from us through scientific rationalism and an industrial modernity. Yet now, by becoming more than oneself, we serve the larger story arc.

Our popular subcultures are gradually becoming the norm.  It is not only a question of whether more people are interested or not, but rather that these ideas are more widely available now thanks to popular culture. As William Irwin Thompson notes – ‘We Americans, who are so intent on creating a culture of technological materialism, cannot take in esoteric lore directly; it has to find another way in, and so comic books, science fiction, and movies are the back door.’ [2] Popular culture has been the back door for most of us, and not just for the Americans. But now perhaps the door frames are merging into the background and disappearing altogether. The waking life and the dream are becoming part of the same movie plot, as in Richard Linklater’s film version of Philip K. Dick’s A Scanner Darkly (2006). We are more and more waking up into our own movie – our very own Truman Show – where ideas are seeded directly into our environments in order to catalyze our awakening. Like the ancient Eastern tales told us, we have been asleep in a distant land and now we are receiving messages – signals – flashing like neon signs through our popular culture. This marks our juncture, our crisis point, between moving toward waking up or falling back into archaic, catastrophic and catatonic slumber. Again, Thompson reminds us that we ‘intuitively sense our evolutionary crisis and are expressing the catastrophe bifurcation through art – primarily through science fiction.’[3]

Our ultra high-definition visual culture is acting like a portal for the otherworld to enter. The psychedelic experiences that were once fringe and condemned are being re-played out through modern fictions that blend Gnostic tropes, mythological memes, and multidimensional portholes. Transcendental states of consciousness, ratified by the far explorations of new science, are adding to the mix of a new 21st century mythology that as of yet remains unnamed. Perhaps we are emerging toward the birth of new sacred gods. These are the gods of mutations, of neurological and biological adaptations. And they are emerging first in our pop-culture as our superheroes and psychic mutants. In this initiation into a psychically enhanced future we will need more than ever to learn how to distinguish the demonic from the spiritual. Hence the current barrage of cultural tropes in our films, TV series, and fiction that show angels vs. devils, humans vs. vampires, and the whole gamut of the good vs. the bad that has crawled from the forest floor to enter into the quest for the holy grail. All the while the Fisher King sits immobilized, feasting on an orgy of massively multiplayer online role-playing games (MMORPG). In this way the gods will never be forgotten as they merge with a super-augmented mutant humanity in spandex. As psychologist James Hillman says,

Remember: what the Greeks said their Gods asked for above all else, and perhaps only, was not blood; it was not to be forgotten, that is, to be kept in mind, recollected as psychological facts… [The God’s] reality can never fade as long as they are remembered, that is, kept in mind. That’s how they survive. [4]

The real gods, as we knew all along and yet had forgotten, reside within our psyche – they are kept in mind. And yet they can only become real for us – to re-mind us – when dashing about on the stage and streets in front of our very eyes. We need the sacred to slap our faces in spandex gloves before we begin to blink a waking eye.

As Jeffrey J. Kripal writes in his Mutants and Mystics, we have entered the stage of ‘Realization’ whereby we begin to recognize that the events around us in popular culture are not only real but are participatory. That is, our sacred and supernatural fictions appear for us and require our engaged reading of them in order for them to read us. Kripal says that,

In some fundamental way that we do not yet understand, they are us, projected into the objective world of events and things, usually through some story, symbol, or sign. Realization is the insight that we are caught in such a story. Realization is the insight that we are being written.[5]

The latest revival in the superheroes genre is significant in how it takes the mutant trope further and projects it forward as a form of evolutionary mysticism. Our new heroes are displaying to us our latent capacities and powers that are yet to unfold. We are witness to the first wave of mutant evolutionary pioneers. The summit of human evolution is far in the distance, and yet its early stages are manifesting through the Marvel and DC Universes where god-like potentials await us. Through such characters as Spider-Man, Iron Man, Captain America, Wolverine, and Doctor Strange, Marvel mesmerizes paranormal subliminals into popular cultural consciousness. And DC does the same with Superman, Batman, Wonder Woman, Green Lantern, Flash, and Green Arrow. Then as gangs they come together as the Guardians of the Galaxy, the Fantastic Four, the X-Men (Marvel), or as the Justice League (DC). They are now our teachers, our guides, our mutant futures that are beyond human. As Kripal recognized, the mutants have become practicing mystics.

We are seemingly living more and more in a mutational and metaphysical universe; and with the arrival of augmented reality our boundaries of interaction with the physical world around us will blur. And yet this suggests a return to the sacred perspective whereby the tangible and intangible worlds become an integral part of our holistic reality-matrix. And we are already well on our way as our outer and inner spaces explode into new blistering supernova.

 

Outer Spaces – Inner Spaces

Humankind has always been a child of the stars. Our early civilizations mapped the heavens before they mapped the terrain under their feet. The abode of the gods was amongst the glitterballs of the night sky, and their chariots blazed across the incandescent cosmic canvas. So it was no surprise then when the UFOs started to dart across our urban skies and come crashing down disguised as government weather balloons. Recent popular culture has nurtured a fascination with outer spaces and our galactic cousins from the Golden Age of science fiction of the nineteen thirties, forties, and fifties to the new wave of the sixties and seventies. The concerns of our outer space relations shifted from how to make contact with our space cousins to the entropic death of the universe. And then the environmental trope entered our outer spaces, as if a subliminal projection from our very own inner spaces. The sacred inner space of humankind was now tethering with the galactic outer spaces concerned with our future place in the universe. The growing number of alleged UFO abductees that emerged in the latter part of the twentieth century began to relay messages of extraterrestrial concern for our planetary well-being.

John. E Mack, an American professor of psychiatry at Harvard Medical School, in his later years became a leading authority on the spiritual or transformational effects of the alien abduction experience. Mack came to view the alien abduction phenomenon as acting as a catalyst to ‘shatter the boundaries of the psyche and to open consciousness to a wider sense of existence and connection in the universe.’[6] For more than a decade Mack rigorously studied the alien abduction phenomenon and interviewed hundreds of people (whom Mack referred to as ‘experiencers’). What initially started out as an exercise in studying mental illness soon turned into an in-depth inquiry into personal and spiritual transformation. Mack eventually came to see the alien abduction phenomenon as one of the most powerful agents for spiritual growth, personal transformation, and expanded awareness – in other words, as a trigger for a sacred experience. Despite the external anxiety produced by the experience, it was clear to both Mack and his set of experiencers that a profound communion was being established between humankind and other realities. Further, that this interaction was catalyzing a shift in human consciousness toward collapsing the old models of materialistic duality and opening up a connection not only ‘beyond the Earth’ but with other dimensional realities. Mack notes that ‘the process of psychospiritual opening that the abduction phenomenon provokes may bring experiencers to a still deeper level of consciousness where the oneness or interconnectedness of creation becomes a compelling reality.’[7]

This interconnectedness became a channel for the experiencers (abductees) to receive an impressive range of information; such as healing knowledge, spiritual truths, science, technology, and ecology. A major part of the information was apparently concerning the status of the Earth and humanity’s relationship with its environment. Many of the experiencers referred to their own abduction phenomenon as participating in a trans-dimensional or interspecies relationship. The transformative effects of these unusual encounters were often remarkable. Mack’s experiencers talked about an expansion of psychic or intuitive abilities; a heightened reverence for nature; the feeling of having a special mission on Earth; the collapse of space/time perception; an understanding of multi-dimensions of reality and the existence of multi-verses;  a feeling of connection with all of creation; and a whole range of related transpersonal experiences. Significant from these accounts is that, according to the experiencers, the abduction phenomenon is sometimes accompanied by a sense of moving into, or connecting with, other realities or dimensions. The sacred space and outer space were becoming one and the same. Or to put it another way, the contact initiated from those ‘out there’ was having a catalyzing effect to trigger an awakening in the inner spaces way ‘down here.’ It made sense then that our human future was going to include space migration. And according to our galactic cousins, it may even be a necessity if we continued to mess up our planetary home as if it were nothing but a playground to scoff around in.

Inner space junkie Timothy Leary was already riding that space-me-outta-here ticket with his S.M.I.2L.E. philosophy. Leary’s S.M.I.2L.E. stood for Space Migration, Increased Intelligence, and Life Extension. Basically, these were all the tropes from the post-humanism melange added on to the sci-fi dream of humanity living off-planet. We also have now the commercial race to establish a new branch of space tourism, with Virgin Galactic being one of the visible and vocal frontrunners. SpaceX, another private enterprise, is banking its dollars on helping to colonize Mars. There’s no lack of vision, it’s now down to the know-how and the technological leg-up. Now that the space cat is out the bag (excuse the pun), it’s only going to be a matter of time before the picture we have of ‘being human’ will incorporate the starry, cold vistas of outer space. From the earliest sacred expressions in the cave art of our ancestors to the ideas of space migration, they all show two fundamental urges within the human being: i) I am human, I am here (recognition); and ii) Where is the heavenly connection? (contact). Human dreams have encompassed living on Mars, leaving and migrating beyond the solar system, and of contact with ‘Higher Intelligence.’ Gene Roddenberry, creator of Star Trek, managed to combine both contact and communication through his receiving of channelled information. It has been documented that Roddenberry was introduced to an entity called ‘Tom’ who represented the Council of Nine, through the channel medium Phyllis Schlemmer. Roddenberry was allegedly receiving information for a film script to be written that would help prepare the public for extraterrestrial contact. The alleged film never got made, yet we might wonder what ideas made their way into Star Trek (including Star Trek: Deep Space Nine). It appears that there are those ‘out there’ who are concerned for our proper preparation for the sacred communion. And the archetypes are now flooding through our popular culture like an evangelical tsunami.

The mythic archetypes from Joseph Campbell’s The Hero with a Thousand Faces filled out the roles in George Lucas’s epic Star Wars universe. The good, the bad, and the hairy all took their cue and played along with the hero’s journey for an updated mythological rendering. Whilst the rise of industrial modernity and the secularization of culture may have contributed to an eroding of our myth-consciousness and a demotion of mystery, a new vital force has emerged that is shifting our planetary pranic energy. There may be those who bemoan that our current civilization does not have a mythic centre, yet they’re missing the point. And this point is that there is no exact point anymore. As hermetic lore states, the center is everywhere and the circumference nowhere. The earlier gods retreated back on their sky chariots until we finally arrived at the point where we asked ourselves where all the gods went. The new sacred guides are now secreted in our popular texts that penetrate the outer and inner worlds. These post-historic mythic guides are first to be found within us – within our collective species psyche that gets projected out onto our celluloid and digital-scapes. These re-modelled chameleon mythic memes are telling us that we are not here alone, nor are we here for ourselves alone. The future is both arriving, is here now, and has already been.

We have such films as Back to the Future, Primer, Looper, Terminator, Interstellar, and all the rest to attest to our obsession with shifting our timely perspectives. Everything is now malleable, according to our new quantum sciences, and our sacred revival is knocking down linear walls of rigidity. Just when you thought that you were safe in stable comfort zones, the paranormal is getting ready to redress itself as the new normal. A Gnostic-like awareness of being embedded in a reality-construct will become ever greater as our technologies increasingly broker and interface our physical experience. There are a plentiful array of fictions and films that ply us with plots on technologically-driven machine gnosis. Perhaps they are trying to signal that we are entering the sacred space of hybrid awareness. The film Transcendence (2014), for example, showed humanity edging toward sacred sentience as a means for solving the world’s global problems. As Vaclev Havel stated in one of his addresses – ‘Transcendence is the only real alternative to extinction’ (July 4th, 1994). Yet we are not on our way out, despite what the fear-mongering mainstream media may be trying to ram down our throats. Nor are we heading toward a techno-machine Overlord future with us as the slaves. Because the sacred works in multiple streams and never hedges all bets on a one-trick pony.

The game changer coming onto the scene is the participatory mind of human consciousness. The coming space migration is a reflection of our expanding inner spaces. We are toying with these memes in our popular culture now ahead of their coming actualization. What our fictions are dealing with are the blueprints before we’re ready to go the full hog. And that’s why we’re in a period of incredible experimentation – we are juggling with a new type of energy coming into our cultural realities. And this new pranic force is getting expressed in a myriad of multiple forms; be it creatively, chaotically, commercially, or crazily. It’s a cacophony of exuberance and experimentation trying to find its harmonic resonance. We are gaming, bopping, and trailblazing our way into a re-identification with a sacred energy. There’s a strong sense of the sacred filtering through our modern cultural memes, and it’s not all as chaotic as it seems.

 

References

1 Sabini, Meredith (ed) (2008) C.G. JUNG on Nature, Technology & Modern Life, Berkeley, CA, North Atlantic Books, p98

2 Thompson, William Irwin (1998) Coming Into Being: Artifacts and Texts in the Evolution of Consciousness. New York, St. Martin’s Griffin, p218

3 Thompson, William Irwin (1998) Coming Into Being: Artifacts and Texts in the Evolution of Consciousness. New York, St. Martin’s Griffin, p223

4 Cited in Hollis, James (1995) Tracking the Gods: The Place of Myth in Modern Life. Toronto, Canada, Inner City Books, p147

5 Kripal, Jeffrey J (2011) Mutants & Mystics: Science Fiction, Superhero Comics, and the Paranormal. Chicago The University of Chicago Press, p217-18

6 Mack, John, E. (1999) Passport to the Cosmos: Human Transformation & Alien Encounters. New York: Crown Publishers, p218

7 Mack, John, E. (1999) Passport to the Cosmos: Human Transformation & Alien Encounters, New York, Crown Publishers, p136

3 Signs Corporate Work Culture Has Become Toxic to the Human Spirit

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(Editor’s note: There are of course countless more signs of the toxicity of our culture, but the three mentioned in the article are significant ones.)

By Sigmund Fraud

Source: Waking Times

Feeling trapped on the corporate ladder? You’re not alone… our work culture has become uncaring, toxic and rather dangerous to our well-being. 

Everybody seems to be working harder and harder these days, but genuinely happy people are hard to come by, even amongst those who actually have decent jobs. The truth is, very few people are fit and able to succeed under the current status quo of living to work, and more of us than ever are slipping behind in a corporate culture that is becoming increasingly toxic and impossible to endure.

Suspended in ‘survival mode,’ the individual is really not doing well in this environment. But, corporations are doing well, and have grown to have an enormous impact on our lives, even affecting how we educate our children, programming them with the ambition to grow up to become human resources just like everyone else.

Our society hasn’t always been so dominated by the corporate model, as it is today, though. In just the last 150 years or so, the corporation has become more pervasive and influential than the church and most political parties have ever been. Now, human relationships, commerce, and organized human endeavor are monopolized under the corporate model, making financial profit, rather than truer virtues, the primary driver of the vast bulk of daily human activity.

Is dedication to the corporate work model serving us well?

So many people hate their jobs and work only for the weekends… then they go nuts in 48-hour orgies of convenience and excess in order to ferociously attempt to reclaim their lives for themselves. Were human beings meant to live this way? 

Who feels it knows it, and in order for the world to change, individuals must first have good reason to love their own lives. The corporate work trap is holding far too many good people in bondage, side-lining them from being change-makers in a needy world.

Here are 3 signs the corporate work culture has become toxic to the human spirit and that it must be abandoned.

1.) The culture of over-work and over-competition is driving us crazy and turning us against each other. 

Entry into the corporate worker-bee culture is about being selected, and the education system grooms children and young adults to work for and think in terms of being evaluated, tested, judged and ranked against friends and peers who are subdivided by age, gender and aptitude.

The aim is to be chosen, so early on we are taught to be selectable. We learn to follow the leader, follow the rules, fall in line, and to do our best to be the best at whatever else everyone else is doing.

In order to prosper in the corporate work scene, value must be proven, again and again, and the sense of urgent competition never stops.

To make ourselves always available for this level of participation, we’ve been programmed to sacrifice our most valuable asset, time. The important roles in life, such as caregiving to the young and old (those who don’t work), are snowed under, giving us less and less room to be human and throwing us further and further out of alignment with the natural rhythms of life.

“Bad work culture is everyone’s problem, for men just as much as for women. It’s a problem for working parents, not just working mothers. For working children who need time to take care of their own parents, not just working daughters. For anyone who does not have the luxury of a full-time lead parent or caregiver at home.” [Anne-Marie Slaughter]

2.) The corporate work culture is socially engineering us to conform to a wasteful, meaningless consumer lifestyle. 

We are several generations deep into the greatest mass social engineering project ever initiated against human beings. A true and vast global cultural revolution. Enforced on us with mis-education, brainwashing, peer-pressure, propaganda, economics, regulations, ordinances, laws, and the seizure of personal time, our culture has been deliberately transformed into a consumer wasteland by the empires of media, advertising and business.

Colonized by television and mass media, the modern mind has been weened on the illusion that happiness is external and can be purchased. Kept as far as possible from personal development and spiritual growth, we are now expected to be total consumers of media and of stuff, always in pursuit of endless growth and instant gratification.

“We’ve been led into a culture that has been engineered to leave us tired, hungry for indulgence, willing to pay a lot for convenience and entertainment, and most importantly, vaguely dissatisfied with our lives so that we continue wanting things we don’t have. We buy so much because it always seems like something is still missing.

Western economies, particularly that of the United States, have been built in a very calculated manner on gratification, addiction, and unnecessary spending. We spend to cheer ourselves up, to reward ourselves, to celebrate, to fix problems, to elevate our status, and to alleviate boredom.” [David Cain]

Which is why we work so hard… because working gives us the freedom to consume… which is what we are supposed to be doing. We fit in when we work to consume to obey. And we’ve been trained to believe that fitting in matters.

“The perfect customer is dissatisfied but hopeful, uninterested in serious personal development, highly habituated to the television, working full-time, earning a fair amount, indulging during their free time, and somehow just getting by. Is this you?”  [David Cain]

3.) The corporate work model has become the contemporary slave management program for a world ruled by fiat money masters. 

What we are told to believe is prosperity, is really just an elegant trap, an illusion. And at the very top of this pyramid of lies is the dark secret as to why we all have to work so hard in order to experience life on planet earth.

At its very core, the world economy is based on a rigged fiat monetary system that is explicitly designed to create and perpetuate debt slavery, both personal and public. The dollar is a private enterprise, privately owned by a select few people who create money for the rest of us and get paid like gods to do so.

For every dollar that is put into play in this world, a dollar plus interest is then owed to the people who own the money. The more we do, the deeper in debt we go. It’s guaranteed. At present, more money is owed to the money masters than is actually in circulation. This is bondage, it is servitude, and it is slavery.

It’s also the secret which has allowed the 1% to become the 1%, and why income equality between workers and plantation owners is so outrageous.

We don’t have time to resist any of this in any meaningful way, because we’re struggling to make it work in the corporate world, jockeying against each other for illusory wealth and prestige on a playing field created by criminals. The further we go down this road, the more control these people are given over our lives, and the more intrusive they are permitted to be.

The hamster wheel won’t stop until we have honest money.

 

Final Thoughts

So, we know that the corporate culture as is doesn’t serve us well, so we must then ask ourselves what we do wish for our lives to be like. Do we really need to buy into all that is being offered here?

The movement for change is growing, and avenues for expressing yourself outside of this system are growing along side of our awareness of just how ridiculous and toxic the corporate work culture has become.

Life is all possibility and our highest potential awaits us, although, before we can fully realize it, we’ll have to break through the crusty fog of wrongfully imposed culture and fully activate our imagination, creativity and courage.

The Control-Matrix is Crashing because the Truth-Seekers are Winning

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By Phillip J. Watt

Source: The Mind Unleashed

The way the masses view the world is a farce. Every single mainstream perspective is either purposely deceptive, or completely misses the point. Even the people in places of influence who we’re meant to trust have either sold out, or are just plain ignorant to the facts. There’s no need to have a heavy heart though; the matrix of control is crashing because the truth-seekers are dealing heavy blows to the false narratives that have for too long shaped the collective mindset of humanity.

Of course the internet can be celebrated for being the primary mechanism which has amplified the sharing of information across location, race, culture and belief systems. In retrospect, the powers-that-will-no-longer-be would be kicking themselves for not trying harder to institute their insidious plan for humanity prior to the birth and growth of the world-wide-web.

Make no mistake though; they have been very successful on many fronts. For example, try to imagine a world where:

      • most journalists don’t report the real news;
      • the majority of doctors don’t truly understand the causes of poor health and how to legitimately resolve it;
      • a high proportion of politicians don’t know how the money supply works and what the agenda is of those who control it;
      • many so-called expert scientists ‘believe’ in a discredited philosophy which resembles a dogmatic religion;
      • the majority of teachers don’t realize they’re teaching a system of indoctrination that nowhere near gets close to the information and critical thinking that should be afforded our kids; and

the masses are not only ill-informed, divided and feverishly fighting against each other over small and irrelevant topics, but they’re also sleepwalking through one of the most majestic and reverent realities that could have ever been conceptualized.

Well, welcome to our world.

As we begin what we call the 21st Century, every system that should be designed to facilitate the health and vitality of the people has been hacked with lies, deception, dysfunction and disharmony. It’s easy to think that this is an embarrassment for our species because it’s beneath our intelligence and ethical capacity, yet there’s no need to lose faith in the inevitable betterment of humanity, including the way in which we organize and economize our societies.

Why? Because all of this dysfunction has been an effective driver of the collective awakening that is rising in the hearts and minds of humanity.

The inspiring fact is that more and more people are slowly waking up and realizing we all have the opportunity to come to our own, informed opinion on the truth, pertaining to both the spiritual and systemic realities. So many more people now understand the mainstream news is not to be taken seriously as its not where we can find information which is aligned with the deeper truths. They’re also acknowledging that we have the choice on what we decide to personally stand and fight for, as well as the legacy we leave for our children and our future generations.

Beware though; once we exit the matrix of control we’re faced with some serious challenges. We have a lot of inner work to do, such as designing a philosophy that ensures we’re at peace, as well as exercising patience in the quest to take back our liberties and design a legitimate and honorable future for humanity.

That’s why we’ve got to feel for those who have been long aware of the many dysfunctions of our world, especially those who have not learned peace and patience. Slowly they’ve watched:

    • the military-industrial-media-politico-banking complex increase their power and continue their pillage across the world;
    • pharmaceutical monopolies amplifying the drugging of society, as well as keeping many of us sick so that they maximize their profits;
    • movements rise up only to be vilified and disassembled, such as the Occupy Movement;
    • science turned into a corporate institution, as well as further hijacked by an inaccurate and small-minded philosophy of reality;
    • wars purposely created with millions of people dying for the whims of the shadow empire;
    • radical extremists massaged into proxy armies to do dirty work for the collapsing power structure;
    • air, medicine, food and water becoming purposely more toxic;
    • governmental policy increasingly being determined by corporate/elite interests;
    • police being militarized all around the globe;
    • the education model struggling to become less of an indoctrination system; and
    • the agenda of global governance becoming closer to fruition.

Some people have known about much of this for decades, so we should commend them for continuing to fight the good fight. They might have witnessed some disheartening developments, yet as much as all this sounds dire, they’ve also seen millions of people disengage from the propaganda narratives and align themselves with the systemic and spiritual pathways that will be the next stage of our evolution.

The point is that even though we need to be patient and persevere, we should recognize and celebrate the achievements that have been made so far. As I discussed in a previous article called “Whilst the Old System Crashes a New One is Being Built”, there are:

    • economists who want to transform the Keynesian model to legitimate alternatives;
    • teachers who understand the massive holes in the indoctrination system called public education;
    • scientists who want to evolve the way energy is created and shared;
    • health practitioners who see the limits of mechanistic and pharmacological medicine and the need for the reintroduction of natural and plant-based therapies;
    • journalists who demand that the media monopolies need to be disassembled;
    • environmentalists who want to transition the way food is grown and distributed;
    • community leaders who aim to reintegrate them to better support its members;
    • politicians who understand the democratic system has been hijacked by big money;
    • activists who campaign for revolutions in our value systems; and
    • futurists who want to change the systemic template for our societal health and well-being.

There are many beautiful souls who are leading the charge by attempting to redesign our society back into alignment with the natural laws of our universe. We should be one of them, regardless of which way we personally decide to contribute.

To do that, we all need to be super clear within ourselves what we believe and what we want to change. There are many ways to do it too, so finding our passions and strengths is critical to playing our own small part in the shift.

It is simply no longer acceptable to keep our heads in the sand; either we’re a minion of the system or we’re not. Of course its difficult to completely disconnect from the way resources flow through the control channels, yet that needn’t stop us from talking about it, sharing information online and somehow contributing, no matter how small, to local and global movements which aim to transition humanity into the new paradigm of abundance.

After all, the truth is what it is, and it is exposing itself to the world by powerfully flowing through all of us.

Ultimately, we needn’t wait for the zombie apocalypse because its already arrived. Most people are good people, yet the masses have been brainwashed into thinking in ways that are absolutely nowhere near aligned to the truth. They might be sleepwalking through a time where the tipping point for the conscious society builds, but that doesn’t mean they’re not salvageable. That’s why we all have a responsibility to help facilitate waking up the collective so that together we’re more empowered and informed to really bring about a future of justice and honor that we can all be proud of.

To do so, let me give you some advice. Don’t get frustrated, don’t be rude, don’t belittle, don’t condemn. We all had to wake up at one stage so its hypocritical if we are. Instead, be calm, be cool, be real, be articulate. Know the information that you advocate like the back of your hand. If we want to be successful in helping others to face the delusions then we need to ensure their defense mechanisms aren’t raised so they’re more likely to be open and receptive to embrace the truth.

And one more thing; hang in there guys and be patient, we’ve still got a long, arduous way to go but we know all the effort will be worth every second.

ABOUT THE AUTHOR
Phillip J. Watt lives in Australia. His written work deals with topics from ideology to society, as well as self-development. Follow him on Facebook or visit his website.

Kind is the New Cool

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By Charles Eisenstein

Source: A New and Ancient Story

When I was in high school, I remember social banter consisting of a lot of subtle put-downs and one-upsmanship. The popular kids were generally not very nice, certainly not to us unpopular kids but not even to each other. I remember a few popular kids being nice to me on the sly, but in group settings even those nice ones would join in the dominating behavior, or, at best, surreptitiously divert attention away from the victims. If they were overtly kind, they risked being grouped in with the losers. Social status came from winning, from dominating. Kindness was a recessive gene in the social DNA.

Until recently, I thought this is just how teenagehood is in our culture. Not that kids are inherently cruel, but that deeply entrenched social conditions cast the majority into a state of insecurity from which bullying behavior inevitably arises. But over the last few years I am seeing more and more evidence of a profound sea-change in youth culture.

My first glimpse of it came from witnessing my teenage sons’ interactions with their friends. Almost never did I hear the kind of aggressive, belittling talk that was so common when I was that age. Granted, they may have been censoring themselves because “dad” was present, but if so the censorship was irrationally selective – I also overheard a lot of conversations that no teen in his right mind would let his friend’s father overhear. Moreover, it wasn’t just an absence of overt put-downs that I noticed. They rarely said anything unkind about people who were not present in the room. I almost never heard them label so-and-so as a dweeb, geek, bitch, loser, wimp, or anything like that. The exceptions were very few; in general, a normative ethic of gentleness prevailed.

These young people were not the math geeks and band nerds either. My eldest son Jimi in particular is socially confident and popular, as were many of his friends.

At the same time, I am aware of horror stories of social media bullying that drives some teens to suicide. It looks like things are getting simultaneously better and worse. In order to find out what’s going on, I’ve been asking Jimi and some other young people.

Jimi confirmed what I’d semi-consciously become aware of. There is a kind of split, he said, among his peers. Some are still clinging to the “old story” and all that goes along with it, but more and more are leaving that behind. “It is the opposite of how you describe your high school, dad,” he said. “For us, social status comes from being kind, and even authentic. If someone is mean, or boastful about a sexual conquest, we call him on it.”

I found his reference to sexual discourse particularly significant, since misogyny is perhaps the most primal expression of what Riane Eisler calls dominator culture. In my youth, women were a kind of social currency. If you “had” a pretty girlfriend, you were a winner, you were worthy, you were desirable. We men sought sex to prove our worth and demonstrate it to other men. Sexual intercourse was a “score,” a “touchdown,” a “home run.” I never saw any sign of that among my sons’ peers. I spent most of my adult life under the lingering shadow of an objectifying culture, seeing sex as proof of my worth. Maybe I’m still not completely free of it. Fortunately, from what I am seeing, what my generation struggled so hard to achieve imperfectly is becoming the new normal.

Misogyny, racism, intolerance, bullying, homophobia, disrespect, unkindness… these are becoming the recessive gene now, at least among a significant subculture of young people. Nothing gives me more optimism for the future than this.

Jimi also described (what was to me) an astonishing absence of bullying from the high school he attended before transferring to an art school. It wasn’t an elite school: sixty percent minority, it ranked well below average in terms of academic performance. Occasionally there were fights, he said, but not a lot of the strong picking on the weak. Racial comity and acceptance of LGBT students was the norm. Nor was there widespread labeling of various cliques as there had been at my school. The hicks, the jocks, the brains, the weirdos… none of that.

When we watched Breakfast Club together, a film that my peers and I revered as a consummate encapsulation of the high school experience, Jimi and his brother Matthew didn’t identify with its social milieu at all. I want my generation, the 30-somethings and 40-somethings, to know this. The world is changing. The nightmare that we took to be reality itself is coming to an end.

Perhaps the trend I’m describing here is not yet dominant; part of me feels naïve for even thinking it is real. But more and more, I hear teenagers and 20-somethings express thoughts that basically didn’t exist in my universe when I was that age. “I’ve noticed that my inner conflicts are reflected back to me through my relationships.” Holy crap, did I just hear a 21-year-old say that? These people are born into a place that took us decades of struggle to inhabit even part-time.

Maybe you are one of those young people, or maybe you are poised between two worlds. Either way, I’m sure you can feel the call to join the new cool of kindness, generosity, nonviolence, authenticity, emotional courage; to stop tolerating anything else; to join together in forging a new normal. If it isn’t quite here yet, it is very close at hand.

What will the world be like, when Jimi and his cohort move fully into adulthood? What social institutions, what politics, will come from people for whom kindness is the norm and not the exception? When unkindness is intolerable in social life, how will it be tolerable in ecological life, economic life, or political life?

As we celebrate the young, let us also offer thanks to those of the older generations who carried the flame of kindness through the dark times. Some names come to me of those popular, kind kids: Eric Heiser, Doug Edmunds, Jenny Gibson… and that angelic boy who died in a car crash. I’m sure you can think of some as well. Light them a candle in your heart. They sustained the field into which the new generation is born.

Catalyzing the Shamanic Archetype

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By Paul Levy

Source: Reality Sandwich

The following is excerpted from Awakened By Darkness: When Evil Becomes Your Father.

Spiritual awakenings oftentimes get precipitated by experiences of wounding, abuse and trauma, which is to say that in a genuine spiritual awakening there is often a co-joining of healthy and pathological factors. The idea is to nourish the healthy aspects of the process so that they become stronger, while allowing the pathological factors to naturally fall away as they become integrated into the wholeness of the newly emerging psyche. To quote the great Hindu saint Ramakrishna, “How to get rid of the lower self? The blossom vanishes of itself as the fruit grows, so will your lower self vanish as the divine grows in you.”

Being wounded almost always initiates and catalyzes the “shamanic archetype” to begin to form-ulate and crystallize itself in the unconscious. Shamanism is the root from which humanity’s various spiritual disciplines have issued; the earliest origins of modern psychotherapy known to history lie in archaic shamanism. When the shamanic archetype is activated, it precipitates a deeper part of the psyche to become mobilized, as people enacting the shamanic archetype journey deep inside themselves, flying on the wings of their creative imagination to become familiar with and address what has gotten activated within them. The shamanic archetype becomes catalyzed in us by a severe emotional and spiritual crisis, oftentimes organically growing out of unresolved abuse issues from childhood—this was certainly true for me.

The shamanic archetype is one of the major processes currently animated in the collective psyche of our species. We’d have to be truly “disturbed” if our emotions aren’t disturbed by the diabolic and dark shadow forces playing out their polarizing, manipulative and exploitive agendas in our world. How we hold what has gotten triggered within us as we both witness and participate in these distressing dramas determines whether the latent shamanic archetype within us manifests in service of our—and our planet’s—healing or not. Just as dreams are the unconscious’s way of balancing a one-sidedness in an individual’s psyche, the shamanic archetype is the dynamically evolving pattern of healing that is being constellated in the collective unconscious as a compensatory response to the trauma and abuse playing itself out on the world stage.

A person would never—if they were in their right mind—choose to be a shaman. It’s not the sort of thing that someone takes a weekend workshop or a class and then becomes a shaman. Becoming a shaman is a vocation, which is to say that it is something one is “called” to do; this calling is typically conceived of as coming from the spirits, i.e., from an autonomous spiritual factor deep within the psyche. Etymologically, the word “calling” has to do with hearing a voice—the voice of the other within ourselves—with which, like a living person, we develop an ongoing and deepening relationship. This inner figure has from time immemorial been referred to by a multiplicity of names—our muse, ally, guiding spirit, angel, genius and daemon, to name but a few. Attracting many names to itself is typical of something numinous; one name doesn’t quite “do it.”

If it is a true calling and we resist, however, we can fall ill, go crazy or even die; the point is that the stakes are high, and being called to shamanize is something to take seriously. It necessarily involves making a descent into the underworld of the unconscious—into the netherworld of the shadow—where we have to confront our own dark side and madness; this is why in a shamanic initiatory experience, the potential shaman looks like they’re having a psychotic break. A Siberian shaman reminds us, “If you find the spirit of madness, you will begin to shamanize.” Becoming a shaman is not for the faint of heart; the initiate typically has to go through a death experience, whose other side, if all goes well, is rebirth. The suffering involved—which is actually a purification—is intense. Speaking of what he calls “shamanic suffering,” Holger Kalweit, author of Dreamtime and Inner Space: The World of the Shaman, writes that the suffering a potential shaman goes through is “a suffering intense enough to kill.” I can totally relate; after the abuse from my father, it was as if the doors of my unconscious opened up, unleashing formidable energies that easily could have killed me.

A key part of the shaman’s initiation is to come to terms with evil. Mircea Eliade refers to shamans as “pre-eminently the antidemonic champions; they combat not only demons [who Eliade refers to as “the true enemies of humanity”] and disease, but also black magicians…. What is fundamental and universal is the shaman’s struggle against what we could call ‘the powers of evil.’” In my life, my encounter with the evil that came through both my father and psychiatry were the forms that my descent into the underworld took; if I hadn’t re-contextualized these experiences as being part of a deeper shamanic initiatory process, I would have been stuck in and personally identified with these experiences in their literal rather than symbolic form, possibly for the rest of my life, which would have been truly tragic. Von Franz wrote, “The symbolic inner experiences which the Shaman lives through during his period of initiation are identical with the symbolic experiences the man of today lives through during the individuation process…curing the soul of individuals and collective states of possession is really the principal task of the Shaman.” The mission of the shaman is to heal—both individually and collectively—the state of possession by unconscious psychic forces of the members of their community, as well as the community as a whole.

In indigenous, shamanic communities, the role of the shaman does not exist in isolation, but as a role that the community collaboratively dreams up for the health and sanity of the wider community. The role of the shaman is relational in nature—only taking on its meaning in relation to others as well as the surrounding environment—not something that exists independent of the field in which the shaman lives. Being a role in the field, in the ideal sense the position of shaman need not be monopolized by or restricted to one person; a shaman is a role that any and everyone can pick up as we become more creative and fluid within ourselves. In a genuinely healthy community, roles are very fluid, which is to say—in a form of “collective shamanism”—the role of the shaman can potentially be played out at various times by each of its members. Because the role is being shared by all of its members, different people can play the shamanic role without necessarily having to descend into the depths of hell; they are required, however, to self-reflectively deal with how their own unconscious darkness is contributing to the collective shadow that is getting dreamed up in and through the community.

We are all potentially “shamans-in-training,” in the sense that we are all being called—both individually and collectively—to deal with the darkness that seems to be ruling our world. The formless archetype of the shaman/healer is thirsting for sentient instruments to express and actualize itself in embodied form. Recognizing, and saying “Yes” to the deeper shamanic calling that is pulsing through our veins inspires us to breathe life into and incarnate the figure of the shaman who lives within us. We are being invited by the universe to step into our shamanic “garments” and consciously participate in our own evolution. Instead of our ritual implements being drums and rattles, however, as “modern-day shamans” our accessories might be something like the keyboard of a computer or the tools of multi-media, as we work to inspire change in the underlying consciousness of the field by a keystroke or the creative use of a video camera or website. Co-operating with our deeper shamanic calling constellates the universe to support us in our endeavor, as the universe itself is the sponsor of our calling. Assenting to our calling gets us “in-phase” with ourselves such that we become our own best ally.

The psyche is easily dissociable; due to trauma it can readily fragment into seemingly separate parts. Being wounded creates a dissociation in us, in the sense that we dis-associate from and lose connection with parts of ourselves. People of shamanic temperament, however, are able to turn the psyche’s natural ability to dissociate to their advantage. They are able to purposely dissociate, which is very different from the unconscious pathology of dissociative disorder. The shaman’s ability to dissociate, and fluidly travel between different reference points within themselves helps them to re-member their dis-membered selves, as well as to retrieve the split-off, and hence unconscious, soul of the community.

A shaman often suffers from the plight of their people. Due to their “standing” at the gateway between the conscious and unconscious aspects of their own mind as well as the community at large, they are able—like a healing enzyme—to act as agents transforming and raising unconscious contents into conscious awareness, making these contents available to the community. I think of Jung—a deeply shamanic personality—who was afflicted with dreams and visions of bloodbaths and catastrophes in Europe which he wasn’t able to understand until soon thereafter the First World War broke out, and he realized that his personal experiences reflected the collective situation that was brewing in the cauldron of humanity’s unconscious.

People going through a spiritual awakening/shamanic initiation find themselves, as if living in an archetypal fairy tale, inhabiting a deeper mythic realm where everything that happens is in-fused with deeper meaning. This deeper meaning doesn’t come from outside of us; we are the arbiters of meaning—“meaning-generators.” Instead of being mute and having no say in things, our world is always speaking to us symbolically, speaking “through” things (so to speak); this can take a little while to interpret, integrate and to learn to navigate. The goal is to bring together the two worlds so that we can fluidly travel between the everyday world of ordinary reality and the deeper mythological, symbolic realm, a dimension which is always having its say—the question is whether we recognize what is being said. This is analogous to having a fluid back and forth, give and take relationship between the conscious and unconscious minds within ourselves.

A key part of the shaman’s vocation is to be able to “see” the spirits, which is to be able to recognize and develop relationship with the forces of the unconscious. Wetiko can be thought of as having its own spirit; this is why I am continually pointing out the importance of “seeing” how this spirit operates—out in the world, through others, via our relationships and within our own mind. Seeing “the spirits,” which von Franz points out is today simply called “the unconscious” takes away their autonomy and seeming power over us, while expanding the light of our consciousness in the service of individuation. The more individuated we become, the wider is our consciousness of the realm of the unconscious which spreads out before us in, as and through the world. To wake up to the dreamlike nature of reality is to realize that we are surrounded on all sides by the unconscious; dreams themselves are the unmediated expression of the unconscious. The process of becoming conscious doesn’t banish the unconscious, but rather, aids us in developing the trust to give ourselves over to it time and again, thereby learning how to receive its gifts of wisdom. When we shed light on the darkness of the unconscious, it’s not that all of its contents become illumined; rather, there becomes a more permeable boundary for the unconscious contents to emerge into consciousness, as well as for consciousness to step into the world of the unconscious.

The shaman is akin to and a kin of the figure of the artist. To quote anthropologist Carlton Coon, “Whatever else he may be, the shaman is a gifted artist.” Mythologist Joseph Campbell draws a parallel between artists and ancient shamans when, speaking about modern artists, he says that “the whole unconscious has opened up and they fall into it.” We continually deepen our individuation only insofar as we don’t cling to our conscious experience, but allow ourselves to submerge into the depths of the unconscious however and wherever it shows up, trusting that we will be able to creatively express—and hence, become conscious of—what is moving us. As Jung points out, “The unconscious no sooner touches us than we are it—we become unconscious of ourselves.” This ongoing dynamic of falling into and giving shape and form to the unconscious, then stepping out of and contemplating what has just come through us—going back and forth between the subjective and objective domains—furthers our realization of the unconscious, both within ourselves and in the world at large. Through this process, the shamanically-oriented person is adding consciousness to and assimilating the unconscious in the field, while simultaneously metabolizing the unconscious parts of themselves that have been activated.

The shamanic personality’s ability to fluidly navigate back and forth between the conscious mind and the deep waters of the unconscious contrasts with people who fall into their unconscious and, unfortunately, become overwhelmed by the experience, losing both the ability to creatively express their experience, as well as their sense of self. The shaman learns to swim, surf and snorkel in the waters of the unconscious while the failed shaman, whatever label we call them by (schizophrenic, bi-polar, etc.), drowns in the depth of its waters. This is why it is profoundly important, as Jung realized, to have a strongly developed sense of ego when we encounter these deeper, more powerful realms, for if we don’t we can easily get swallowed up and lose ourselves. We need a strong sense of self in order to get in relationship with these powerful energies.

As the shaman travels between the worlds of the conscious and the unconscious, the boundary between these two worlds becomes more permeable. There is no clear demarcation point between the conscious and the unconscious; an un-boundaried continuum, one starts where the other leaves off. In their journey, shamans create a bridge so that the conscious mind and the unconscious can more easily pass between, influence and illumine each other, which transfigures everything. Over time these two seemingly opposite realms begin to become indistinguishable from and turn into each other, while at the same time, paradoxically, becoming more distinct from each other. Inseparably and reciprocally co-arising in their interaction, both the conscious and unconscious minds are dynamically contained within the wider totality of psyche.

The psyche is simultaneously “historical”—in the sense that its development can only be understood in the context of its personal and collective past—and “trans-historical,” which is to say that the psyche atemporally abides outside of linear time, yet simultaneously generates events experienced by humans in historical time. Though within its very structure is written the whole history of humanity, the psyche is at the same time teleological, in that it is purposeful, seeking its own actualization. Jung writes, “Anything psychic is Janus-faced: it looks both backwards and forwards.” The psyche is like a pivot through which, both on the individual and collective levels, we choose either to look backwards and re-create the unhealed past, or step into consciously participating in our own creative future evolution in the present. In a spiritual awakening/shamanic initiation, it is as if we are connecting with a healed, whole and awake part of us that, atemporally speaking—outside of linear time—has always existed. We begin to cooperate with and surrender to a deeper impulse within us, as if we are allowing ourselves to be drawn into the strange attractor that is ourselves, a process which can only take place in the present moment. By becoming aware of and stepping into this higher-dimensional part of ourselves, we are attracting this particular part of ourselves, with its corresponding universe, into materialization; this is the sacred power of dreaming.

This seemingly bi-polar process of oscillating between the polarities of the conscious and the unconscious is an apt description of the shaman’s journey between the worlds. As this process unfolds in and over time, a center or mid-point emerges, which contains, embraces and unites the opposites: this is, in Jung’s language, “the Self.” The Self is an expression of the intrinsic wholeness within us, a wholeness which already exists but is paradoxically brought forth into consciousness via this process of collaboration with the unconscious. At points this descent can be experienced as if we are just recursively playing out our unhealed abuse issues (the iteratio stage of alchemy), but is in actuality a deepening descent down a spiral, a circumambulation which ultimately illumines the center point—the Self. Transforming consciousness, the Self acts like a magnet, attracting to itself that which is proper to it. Jung comments, “We can hardly escape the feeling that the unconscious process moves spiral-wise round a center, gradually getting closer, while the characteristics of the center grow more and more distinct. Or perhaps we could put it the other way round and say that the center—itself virtually unknowable—acts like a magnet on the disparate materials and processes of the unconscious and gradually captures them as in a crystal lattice…. Often one has the impression that the personal psyche is running around this central point like a shy animal, at once fascinated and frightened, always in flight, and yet steadily drawing nearer.”

As the shaman’s accomplishment deepens, they are able to tap into and participate in the primordial, timeless source of creativity itself. A person’s ability to heal and facilitate healing for others depends upon their ability to link to the larger world of the “pleroma” (a field of abundant potential, boundless luminosity and creativity, and infinite sentience). Approaching the numinosity of the pleroma is therapeutic at its core—what Jung calls “the real therapy”—as it releases us from what he calls “the curse of pathology.” Connecting with this more expanded perspective within us alchemically transforms what seemed to be pathological into something expressing and leading us closer to the numinosum.

Archetypally, shamans take on and into themselves the illness of those they are working with, falling ill themselves. As a result of the abuse from my father, I feel like I have been sick for years, suffering under the burden of a shamanic sickness. The wetiko bug that used my father to get into me has activated my psychic immune system to go into overdrive to deal with this toxic invader. I have “taken on” my father’s pathology, which carries a double meaning: to “take on” means to confront, as well as to take within myself (so as to suffer with). I’ve been slowly transmuting the virulence of the wetiko germ that I “caught” from my father; this book is my latest attempt to shed light on—and “make light” (of)—what has gotten triggered within me. What makes a shaman an accomplished shaman, however, is that they are somehow able to work with and metabolize the illness, integrating it into the wholeness of their being and subsequently finding their way back to health; this process nonlocally helps the person(s) who were originally ill. In addition, this helps the whole universe, by eliminating that personalized quanta of sickness from the collective field—“lightening” the shadow in the collective unconscious ever so slightly.

I am in no way claiming that I am an accomplished shaman—this is true only in my wildest dreams—but what I am saying is that the archetype of the shaman—which is related to the archetype of the wounded healer—is one of the deeper processes that has shaped and given meaning to the experiences in my life. In addition, the shamanic archetype is one of the fundamental underlying patterns that is informing all of our processes, both individually and collectively, as a species. Humanity as a whole is going through a profound shamanic initiation of epic proportions, writ large on the world stage as well as within each of our hearts and minds. When we realize this, we can connect with each other so as to collaboratively help each other successfully pass through our shared ordeal. What a radical idea!