The Titanic Sails at Dawn: Warning Signs Point to Danger Ahead in 2017

Posted on January 10, 2017 by Reid Mukai

By John W. Whitehead

“When did the future switch from being a promise to being a threat?” ― Chuck Palahniuk, Invisible Monsters

Despite our best efforts, we in the American police state seem to be stuck on repeat, reliving the same set of circumstances over and over and over again: egregious surveillance, strip searches, police shootings of unarmed citizens, government spying, censorship, retaliatory arrests, the criminalization of lawful activities, warmongering, indefinite detentions, SWAT team raids, asset forfeiture, etc.

Unfortunately, as a nation we’ve become so desensitized to the government’s acts of violence, so accustomed to reports of government corruption, and so anesthetized to the sights and sounds of Corporate America marching in lockstep with the police state that few seem to pay heed to the warning signs blaring out the message: Danger Ahead.

Remember, the Titanic received at least four warnings from other ships about the presence of icebergs in its path, with the last warning issued an hour before disaster struck. All four warnings were ignored.

Like the Titanic, we’re plowing full steam ahead into a future riddled with hidden and not-so-hidden dangers. We too have been given ample warnings, only to have them drowned out by a carefully choreographed cacophony of political noise, cultural distractions and entertainment news—what the Romans termed “bread and circuses”—aimed at keeping the American people polarized, pacified and easily manipulated.

However, there is still danger ahead. The peril to our republic remains the same.

As long as a permanent, unelected bureaucracy—a.k.a. the shadow government— continues to call the shots in the halls of power and the reach of the police state continues to expand, the crisis has not been averted.

Here’s a glimpse of some of the nefarious government programs we’ll be encountering on our journey through the treacherous waters of 2017.

Mandatory quarantines without due process or informed consent: Under a new rule proposed by the Centers for Disease Control and Prevention, government agents will be empowered to indefinitely detain any traveler they suspect of posing a medical risk to others without providing an explanation, subject them to medical tests without their consent, and carry out such detentions and quarantines without any kind of due process or judicial review.

Mental health assessments by non-medical personnel: As a result of a nationwide push to train a broad spectrum of so-called gatekeepers such as pastors, teachers, hair stylists, bartenders, police officers and EMTs in mental health first-aid training, more Americans are going to run the risk of being reported by non-medical personnel and detained for having mental health issues.

Tracking chips for citizens: Momentum is building for the government to be able to track citizens, whether through the use of RFID chips embedded in a national ID card or through microscopic chips embedded in one’s skin. In December 2016, the House of Representatives overwhelmingly approved legislation allowing police to track individuals suffering from some form of mental disability such as Alzheimer’s or autism by way of implanted chips.

Military training to deal with anti-establishment movements in megacities: The future, according to a Pentagon training video, will be militaristic, dystopian and far from friendly to freedom. Indeed, if this government propaganda-piece that is being used to train special forces is to be believed, the only thing that can save the world from outright anarchy—in the eyes of the government, at least—is the military working in conjunction with local police. The video confirms what I’ve been warning about for so long: in the eyes of the U.S. government and its henchmen, the battlefield of the future is the American home front.

Government censorship of anything it classifies as disinformation: This year’s National Defense Authorization Act, which allocates $619 billion for war and military spending, not only allows the military to indefinitely detain American citizens by placing them beyond the reach of the Constitution, but it also directs the State Department to establish a national anti-propaganda center to “counter disinformation and propaganda.” Translation: the government plans to crack down on anyone attempting to exercise their First Amendment rights by exposing government wrongdoing, while persisting in peddling its own brand of fake news.

Threat assessments: Government agents—with the help of automated eyes and ears, a growing arsenal of high-tech software, hardware and techniques, government propaganda urging Americans to turn into spies and snitches, as well as social media and behavior sensing software—are spinning a sticky spider-web of threat assessments, behavioral sensing warnings, flagged “words,” and “suspicious” activity reports aimed at snaring potential enemies of the state. It’s the American police state rolled up into one oppressive pre-crime and pre-thought crime package.

War on cash: The government and its corporate partners are engaged in a concerted campaign to do away with large bills such as $20s, $50s, $100s and shift consumers towards a digital mode of commerce that can easily be monitored, tracked, tabulated, mined for data, hacked, hijacked and confiscated when convenient. As economist Steve Forbes concludes, “The real reason for this war on cash—start with the big bills and then work your way down—is an ugly power grab by Big Government. People will have less privacy: Electronic commerce makes it easier for Big Brother to see what we’re doing, thereby making it simpler to bar activities it doesn’t like, such as purchasing salt, sugar, big bottles of soda and Big Macs.”

Expansive surveillance: Whether you’re walking through a store, driving your car, checking email, or talking to friends and family on the phone, you can be sure that some government agency, whether the NSA or some other entity, will still be listening in and tracking your behavior. This doesn’t even begin to touch on the corporate trackers who work with the government to monitor your purchases, web browsing, Facebook posts and other activities taking place in the cyber sphere. In such an environment, w e are all suspects to be spied on, searched, scanned, frisked, monitored, tracked and treated as if we’re potentially guilty of some wrongdoing or other.

Militarized police: Americans are finding their once-peaceful communities transformed into military outposts, complete with tanks, weaponry, and other equipment designed for the battlefield. Now, the Department of Homeland Security, the Justice Department and the FBI are preparing to turn the nation’s police officers into techno-warriors, complete with iris scanners, body scanners, thermal imaging Doppler radar devices, facial recognition programs, license plate readers, cell phone extraction software, Stingray devices and so much more.

Police shootings of unarmed citizens: Owing in large part to the militarization of local law enforcement agencies, not a week goes by without more reports of hair-raising incidents by police imbued with a take-no-prisoners attitude and a battlefield approach to the communities in which they serve. Indeed, as a special report by The Washington Post reveals, despite heightened awareness of police misconduct, the number of fatal shootings by officers in 2016 remained virtually unchanged from the year before.

False flags and terrorist attacks: Despite the government’s endless propaganda about the threat of terrorism, statistics show that you are 17,600 times more likely to die from heart disease than from a terrorist attack. You are 11,000 times more likely to die from an airplane accident than from a terrorist plot involving an airplane. You are 1,048 times more likely to die from a car accident than a terrorist attack. You are 404 times more likely to die in a fall than from a terrorist attack. And you are 8 times more likely to be killed by a police officer than by a terrorist.

Endless wars to keep America’s military’s empire employed: The military industrial complex that has advocated that the U.S. remain at war, year after year, is the very entity that will continue to profit the most from America’s expanding military empire. The U.S. Department of Defense is the world’s largest employer, with more than 3.2 million employees. Thus far, the U.S. taxpayer has been made to shell out more than $1.6 trillion to wage wars in Afghanistan and Iraq. When you add in military efforts in Pakistan, as well as the lifetime price of health care for disabled veterans and interest on the national debt, that cost rises to $4.4 trillion.

Attempts by the government to identify, target and punish so-called domestic “extremists”: The government’s anti-extremism program will, in many cases, be utilized to render otherwise lawful, nonviolent activities as potentially extremist. To this end, police will identify, monitor and deter individuals who exhibit, express or engage in anything that could be construed as extremist before they can become actual threats. This is pre-crime on an ideological scale.

SWAT team raids: More than 80% of American communities have their own SWAT teams, with more than 80,000 of these paramilitary raids are carried out every year. That translates to more than 200 SWAT team raids every day in which police crash through doors, damage private property, kill citizens, terrorize adults and children alike, kill family pets, assault or shoot anyone that is perceived as threatening—and most often in the pursuit of someone merely suspected of a crime, usually some small amount of drugs.

Erosions of private property: Private property means little at a time when SWAT teams and other government agents can invade your home, break down your doors, kill your dog, wound or kill you, damage your furnishings and terrorize your family. Likewise, if government officials can fine and arrest you for growing vegetables in your front yard, praying with friends in your living room, installing solar panels on your roof, and raising chickens in your backyard, you’re no longer the owner of your property.

Overcriminalization: The government’s tendency towards militarization and overcriminalization, in which routine, everyday behaviors become targets of regulation and prohibition, has resulted in Americans getting arrested for making and selling unpasteurized goat cheese, cultivating certain types of orchids, feeding a whale, holding Bible studies in their homes, and picking their kids up from school.

Strip searches and the denigration of bodily integrity: Court rulings undermining the Fourth Amendment and justifying invasive strip searches have left us powerless against police empowered to forcefully draw our blood, forcibly take our DNA, strip search us, and probe us intimately. Accounts are on the rise of individuals—men and women alike—being subjected to what is essentially government-sanctioned rape by police in the course of “routine” traffic stops.

Drones: As corporations and government agencies alike prepare for their part in the coming drone invasion—it is expected that at least 30,000 drones will occupy U.S. airspace by 2020, ushering in a $30 billion per year industry—it won’t be long before American citizens find themselves to be the target of these devices. Drones—unmanned aerial vehicles—will come in all shapes and sizes, from nano-sized drones as small as a grain of sand that can do everything from conducting surveillance to detonating explosive charges, to middle-sized copter drones that can deliver pizzas to massive “hunter/killer” Predator warships that unleash firepower from on high.

Prisons: America’s prisons, housing the largest number of inmates in the world and still growing, have become money-making enterprises for private corporations that manage the prisons in exchange for the states agreeing to maintain a 90% occupancy rate for at least 20 years. And how do you keep the prisons full? By passing laws aimed at increasing the prison population, including the imposition of life sentences on people who commit minor or nonviolent crimes such as siphoning gasoline.

Censorship: First Amendment activities are being pummeled, punched, kicked, choked, chained and generally gagged all across the country. Free speech zones, bubble zones, trespass zones, anti-bullying legislation, zero tolerance policies, hate crime laws and a host of other legalistic maladies dreamed up by politicians and prosecutors have conspired to corrode our core freedoms. The reasons for such censorship vary widely from political correctness, safety concerns and bullying to national security and hate crimes but the end result remains the same: the complete eradication of what Benjamin Franklin referred to as the “principal pillar of a free government.”

Fascism: As a Princeton University survey indicates, our elected officials, especially those in the nation’s capital, represent the interests of the rich and powerful rather than the average citizen. We are no longer a representative republic. With Big Business and Big Government having fused into a corporate state, the president and his state counterparts—the governors—have become little more than CEOs of the Corporate State, which day by day is assuming more government control over our lives. Never before have average Americans had so little say in the workings of their government and even less access to their so-called representatives.

James Madison, the father of the Constitution, put it best when he warned: “Take alarm at the first experiment with liberties.” Anyone with even a casual knowledge about current events knows that the first experiment on our freedoms happened long ago.

We are fast moving past the point of no return when it comes to restoring our freedoms. Worse, as I make clear in my book Battlefield America: The War on the American People, we can barely see the old America with its revolutionary principles and value for independence in the rear view mirror. The only reality emerging generations will know is the one constructed for them by the powers-that-be, and you can rest assured that it will not be a reality that favors individuality, liberty or anything or anyone who challenges the status quo.

As a senior advisor to George W. Bush observed, “We’re an empire now, and when we act, we create our own reality. And while you’re studying that reality—judiciously, as you will—we’ll act again, creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors . . . and you, all of you, will be left to just study what we do.”

In other words, the government has been operating ten steps ahead for quite some time now, and we have yet to catch up, let alone catch our breath as the tides of change swirl around us.

You’d better tighten your seatbelts, folks, because we could be in for a rough ride in 2017.

ABOUT JOHN W. WHITEHEAD

Constitutional attorney and author John W. Whitehead is founder and president of The Rutherford Institute. His new book Battlefield America: The War on the American People (SelectBooks, 2015) is available online at http://www.amazon.com. Whitehead can be contacted at johnw@rutherford.org.

Public School or Prison? Here Are 10 Ways It’s Hard To Tell

Posted on November 30, 2016 by Reid Mukai

By Alice Jones Webb

Source: The Mind Unleashed

Every weekday morning, from September through June, parents across the country get up earlier than they want to, rush like crazy, wrangle kids into appropriate clothing, and wait in exhausting drop-off lines to get their children to school on time. Why? Because punctuality is a virtue? Or because they are afraid of getting in trouble?

In big cities and small communities, the same routine is repeated with minor variations. Small children and near adult adolescents will spend the majority of their waking hours somewhere they would rather not be. But few people question the set-up. Parents send their kids to school with the best of intentions, wanting to produce happy, healthy, productive adults. Public school is supposed to be for their own good. Very few question its necessity and virtue. No one questions the fact that our country’s public schools are looking less and less like places of learning and more and more like places of detention (and I don’t mean The Breakfast Club type either).

When you stop and think about it (which few people actually do), our public schools have more in common with our prison system than any parent would care to admit. Most of us are products of the system and will defend its honor and integrity like sufferers of severe Stockholm Syndrome. So let me break it down into a list of glaring similarities that even those of us who went to public school can easily understand.

1. Both School and Prison Take Away Freedom. To get into prison, a person has to be convicted of a crime (although all of us know that prisons are full of people convicted of pretty bogus crimes… just stick with me). Children in school are only guilty of the crime of being children. Since school attendance is compulsory, children, much like criminal prisoners, don’t get to choose whether they get locked up for seven or more hours a day. They are forced to go to school by strict truancy laws until they are at least 16, at which point their youth has already been squandered inside constrictive cinder block walls.

2. Both School and Prison use Security as a Means of Control. Prisons and public schools both use metal detectors, surveillance cameras, police patrols, drug-sniffing dogs, and lock downs to create a facade of greater security. In most elementary schools, there is an emphasis on moving students from location to location in a rigidly ordered manner. The straight line of silent children walking with hands behind their backs look frighteningly like lines of prisoners. The strict codes of conduct used in the majority of schools, as well as the consistent use of handcuffs and pepper spray on unruly high school students, work together to condition young people to the cultural normalcy of over-policing.

Stay in line. Do as you’re told. Don’t make trouble. These are the messages we send to both our prisoners and our school children. But it’s okay. It’s for their own good.

3. Both Schools and Prisons Serve Undesirable Food. The cafeterias in public schools are scarily similar to prison cafeterias, often even sharing the same menus. Unappetizing, bland, processed meals with little nutritional value are the norm in both institutions. And bringing a lunch from home is banned in many school districts. Add in the armed security guards that patrol most public school lunch rooms and a casual observer might not be able to tell the difference.

4. Both Schools and Prisons Enforce Strict Dress Codes. Like prisons, some schools obligate their students to wear uniforms, limiting self-expression, and encouraging a herd mentality that makes control easier (for safety’s sake, of course). But even in schools without required uniforms, strict dress codes are generally in place. Failure to tuck in a shirt tail can land a student in detention. Donning a blouse that doesn’t adequately cover a girl’s shoulders could get her sent home. Sometimes the dress code guidelines are so arbitrary and so strictly detailed, it seems like they are in place just to get students in trouble. In 2008, Gonzales High School in Texas made the national news for requiring dress code violators to wear actual prison jumpsuits. It’s like officials want the students to seem like criminals. Perhaps it makes the policing of students at their own hands seem more justified.

5. Both Students and Prisoners are Tracked. Many prisons use electronic bracelets or other tracking devices to keep track of prisoners’ locations. Many schools are doing the same thing. ID badges with built-in RFID chips can track the location of a child wherever they are wearing it, and many schools require ID badges to be worn during school hours. Some schools have even started using fingerprints and iris scanners to keep track of their prisoners… I mean students.

6. Both Schools and Prisons Have Armed Guards. Often referred to as SROs (school resource officers), most school buildings are patrolled by armed police officers. They are generally uniformed and carry pepper spray, tasers, and batons that they can use on students should the need arise. These officers police hallways and lunchrooms, administer searches of children’s lockers and school bags, and man the TSA-style checkpoints at the entrances to the buildings our children enter to learn.

7. Both Schools And Prisons do not Allow Anger. Although anger is a justifiable emotion toward constrictive and oppressive political structures, neither students nor prisoners have the power to express their emotions. In prison, angry convicts are locked away in solitary confinement, their movements and small remaining freedoms restricted for safety’s sake. In public school, anger is interpreted as a failing of the individual rather than the system that creates it. There, anger is seen as “disruptive behavior” or “cognitive impairment” or a “social or learning disability”. Often the angry student is marginalized by placement in special education classes, enrolled in “alternative schools”, or medicated to control their disruptions, all of which are just differing forms of confinement.

8. Both Students and Prisoners are Forced to Work. The scene of the prison chain gang in striped clothing, hacking away at rocks and debris is one that most people have seen in old films. Today’s prisoner work force looks a little different, with prisoners wearing orange jumpsuits and doing highway clean-up minus the bulky steel chains. Students are often forced to work, too. Sometimes they are forced to work cleaning up school grounds as a disciplinary action. But in some school systems, volunteer work or “community service” is required each year for a passing grade. Interesting to note that “community service” is frequently doled out as punishment to citizens convicted of minor crimes, but our children are only guilty of being kids.

9. Both Schools and Prisons Follow Strict Schedules. A rigid schedule of walking, eating, learning, exercise, and bathroom use is followed in both institutions. It doesn’t matter when you have to pee, or need to stretch your legs, or want a breath of fresh air. Those things can only be done during allotted times defined by those in authority.

10. Both Schools and Prisons Have Zero-Tolerance Policies. Most public schools now have policies of zero-tolerance when it comes to violence, bullying, drug possession, etc. Interestingly, much of the verbiage in our schools’ disciplinary policies come straight from the nation’s “War on Drugs” (which is directly responsible for the vast majority of our country’s prisoners). Zero-tolerance policies require harsher penalties for sometimes minor classroom offenses and often result in law enforcement being called in to handle school disciplinary actions. The result has been what many refer to as the “School-to-prison pipeline”. The policies make criminals out of students, pushing kids out of the classroom and into the criminal justice system at alarming rates. At least the transition will be easy. Those school children have already spent the majority of their lives in a system that matches the penitentiary where they’ll be spending most of the rest of it.

With such dark and intimidating surroundings, focusing on learning becomes difficult. It’s no wonder most kids don’t want to go to school. When you’re treated like a prisoner, it’s easy to feel like one.

About the Author

Alice Jones Webb is a writer, homeschooling mother of four, black belt, autodidact, free-thinker, avid reader, obsessive recycler, closet goth, a bit of a rebel, but definitely not your typical soccer mom. You can usually find her buried under the laundry and also on Facebook, Twitter, and her blog, DifferentThanAverage.com, where she blogs about bucking the status quo.

Hillary Clinton revealed to have serious health issues and probably permanent brain damage

Posted on August 11, 2016 by Reid Mukai

(Editor’s Note: The more indebted a politician is to corporate interests, indicated by sources of their personal income and campaign funding, the more of a puppet figure they become. As much as I dislike Clinton and similar puppets for all the harm they enable, I dislike the puppet masters even more. If allegations about Hillary’s health are true, shame on them for pushing her through the campaign trail to get their interests served at all costs).

By TBR

Source: Regated via TBR News

Washington, D.C. August 9, 2016:”Although I do not consider myself to be a Hillary Clinton fan, I admit to having mixed emotions about her mental state. I once worked in Washington and know many officials still there and many of them are aware of various psychological and now, physical, problems she had and does have now. Two Secret Service agents I know, both now retired, have said she had Borderline Personality Disorder when she was First Lady. She would suddenly, and for no reason, erupt into screaming rages directed any anyone near her, staff, her husband, Secret Service agents, government officials and others. Now, I think her bizarre public behavior has become evident to a large number of the American public. There are far too many television clips circulating and increasing discussion by legitimate sources about her serious impairments to ignore them or blame them on the Republicans or the Russians. Hillary Clinton is quite simply unfit to occupy the Oval Office and ought to have the good grace to withdraw from the race but such is not the way of those who have had power and crave for more. Her personal staff and her family may suffer her incoherent rages and bizarre behavior but the country ought not to.”

HILLARY CLINTON REVEALED TO POSSIBLY HAVE SERIOUS HEALTH ISSUES AND BRAIN DAMAGE

By Robert Powell

Increasing evidence has emerged over the past several months that Democratic presidential nominee Hillary Clinton may be suffering serious physical health problems that would very likely be impacting her judgement and mental faculties. A photo recently released would appear to confirm rumors that Clinton is suffering some type of physical or mental impairment.

On December 17, 2012, CNN reported that then-Secretary of State Clinton sustained a concussion after becoming dehydrated and fainting, rendering her unable to testify that coming Thursday before the House Foreign Affairs Committee on Benghazi. Her press aide reached out to the NFL for PR advice on the concussion. She was later hospitalized after doctors discovered a blood clot during a follow-up exam. Neurologists have noted that Clinton was at a relatively increased risk of developing post-concussion syndrome, which is more likely in women and older individuals.

Post-concussion syndrome is a form of traumatic brain injury and is associated with a range of symptoms, not limited to but including difficulty concentrating, headaches, irritability, mood swings, dizziness, and memory loss; Clinton was referred to as “often confused” in an email by top aide Huma Abedin, and she is known by her staff to suffer severe headaches. Her celebration of Nancy Reagan as a hero in the fight against AIDS was met with bewilderment, as one of the biggest criticisms of the Reagans by gay groups was their handling of the AIDS crisis. Clinton actually attempted to march in New York’s Pride Parade in June, but only managed to walk around four blocks before she was rushed into a waiting vehicle.

Clinton has been having “coughing fits” since she began her campaign, the hacking sometimes interrupting her in the middle of a speech or meeting. Perhaps most obvious are her sudden, bizarre emotional reactions and sharp head movements; this video of Clinton “reacting” to an unexpected mob of reporters strongly resembles a seizure. Another such moment occurred at the DNC when Clinton accepted her nomination. Experts note that sufferers of these types of seizures become adept at playing them off by quickly altering their facial expressions.

On August 4th, Secret Service rushed the stage at one of Clinton’s rallies to protect her when protestors showed up, a very common occurrence at Donald Trump’s rallies that generally doesn’t require security to storm the stage. On stage was a man who appeared to be a Secret Service agent holding Clinton’s hand, patting her on the back and telling her softly, “It’s OK, keep talking, we’ll handle it, we’re not going anywhere”. Clinton replies, “OK, we’ll keep talking”. Whatever his position, he appeared to be in charge, moving quickly around and directing the other agents on stage.

This same man appears in this photo walking next to Clinton, carrying what has been identified as an emergency Diazepam syringe in his hand. Diazepam, the generic name for Valium, is a benzodiazepine used to treat anxiety, muscle spasms, and a range of conditions, but its primary purpose in emergency epi-pen style syringes is a first line medication to stop seizures.

Following the spreading of this image on social media, the hashtag #HillarysHealth began trending on Twitter before it was removed by Twitter staff. Clinton’s campaign has refused to comment or elaborate on her health conditions. Although she released her medical records last year, details are scant on the exact nature of the aftermath of her concussion. According to those records, she remains on blood thinners.

Update:

https://twitter.com/_AltRight_Anew/status/762718618249367552

Politics as therapy: they want us to be just sick enough not to fight back

Posted on October 11, 2015 by Reid Mukai

By Michael Richmond

Source: Transformation

On 10 October it is World Mental Health Day. I used to be outgoing, but a descent into crushing depression left me housebound. After Occupy I started asking: how does social environment shape our psychology?

I used to buy the Sun newspaper. Not just to fit in with mates at secondary school but right into my first year at university. I knew there was something to be ashamed of in this filthy habit, armed as I was with my oft-deployed excuse: “I only buy it for the crossword and the football transfers.”

This was true. I never read the news. In general, I lived a remarkably apolitical existence. This was some feat considering I have a Jewish communist great grandfather, socialist grandparents, a union lawyer dad and an older brother who went through his Che Guevara phase at around fifteen.

I dropped out of university in early 2007, five months before Northern Rock bank hit the skids. Who knows whether the student experience would have politicised me? Perhaps the process would have been helped along by the backdrop of the approaching financial crisis?

But something else politicised me instead: a crushing, rapid descent into depression, social wilderness and personal crisis.

I experienced anxiety and depression as a hostile takeover of my life and sense of self. I went from being outgoing and sociable to being unable to talk to people or leave the house. This was within the space of a few days. There was no discernible cause.

It was quickly clear that I couldn’t continue at university and so I moved back into my parents’ house, where I have lived ever since.

Several years of isolation, suicidal thoughts and internal struggle followed. I remained unable to escape the confines of my bullying psyche, let alone my house.

Unable to work or study, have friendships, or experience joy, reading became my true love, my source of meaning, my attempt to make sense of what had happened to me. I obsessively read classic literature, history, philosophy, political economy – I had felt a profound sense of loss at not being able to finish university. I became determined that I would instead educate myself.

But an impenetrable sense of terror and despair continued to accompany me through my every waking and sleeping hour. I began to work my way through an impressive list of psychotropic medications and psychotherapies and eventually attended an NHS psychiatric day hospital for six months.

A “service user” within the psychiatric system gains a unique insight and practical education in state discipline as well as the lengths gone to in enforcing normativity. Having grown up white, straight, male and middle class, I was privileged to rarely, if ever, be told that I had to be something other than what I was.

I seldom encountered gross injustice or violence, blatant discrimination or the kind of treatment faced from the earliest ages if you happen to be a person of colour, don’t fit a gender binary or adhere to accepted ideals of sexual behaviour.

Apart from being a non-religious Jew and encountering minimal levels of playground anti-Semitism, this was the first time I found myself in a situation of social and political ostracism (as well as a self-ostracism that proved just as powerful). I discovered for myself that the experience of the personal deeply informs the political.

Leaving the psychiatric day hospital to instead attend the asylum of Occupy the London Stock Exchange at St Paul’s Cathedral was in many ways a descent into further madness. Many “occupiers” were well acquainted with psychiatric services and medications – as well as using drugs not sanctioned by the state, but often taken for similar reasons.

Chaotic, naïve, and ultimately politically problematic and ineffectual, the initial occupied space did nevertheless open up the possibility for social and political interaction that is elsewhere absent from society.

I felt that I was in crisis, but also that the crisis was much bigger than just me. Getting involved in political praxis seemed to be the best way to channel what I was experiencing.

There is a lot to be said for the practice of “politics as therapy.”

The personal account or “journey” format often proves insufficient when attempting to understand what we do and why we do it. An analysis of political subjectivity is crucial. Shifts in capitalist expansion, social environment and class composition, technological development and the onset of crises tend to precipitate political transformation on an individual and collective basis.

The advent of the printing press or the collapse of the automotive industry in mid-west America, for example, are not external factors to people’s lives or isolated moments in history. Indeed, any such upheaval is bound to lead to transformative changes in the lives and political ideation of those experiencing it.

Our social environment shapes our psychology. We must consider how the policy, ideology and debate that surrounds “mental health” or madness is framed.

The individualisation of suffering is key to the prevailing ideology and discourse surrounding mental illness. This will often focus on a supposed misfiring of brain chemicals, a “cure” to which can be found in the form of pharmaceuticals – often prescribed by your GP before any contact with mental health services.

Attention may also turn to an individual’s lack of positive attitude, but this problem can be “fixed” by a six-week course of cognitive behavioural therapy. So much human suffering is pathologised and medicated when it is either “natural” (i.e grief or the general variety of mental experience) or is directly or indirectly linked to social, political and economic factors that remain absent from debate, let alone actively contested on this terrain.

Psychologist and author Bruce E Levine suggests that much of today’s intervention under the auspices of “mental health” is all too political.

“What better way to maintain the status quo,” Levine asks, “than to view inattention, anger, anxiety, and depression as biochemical problems of those who are mentally ill rather than normal reactions to an increasingly authoritarian society?”

He also argues that many potential activists and “natural anti-authoritarians” are prevented from opposing power: “Some activists lament how few anti-authoritarians there appear to be in the US. One reason could be that many natural anti-authoritarians are now psychopathologised and medicated before they achieve political consciousness of society’s most oppressive authorities.”

The historical origins of madness within western culture and how it became increasingly medicalised should not be forgotten. Michel Foucault exposed how the origins of “confinement” of the “insane” in asylums and workhouses were an integral part of the violent replacement of the feudal commons way of life with capitalist work discipline during the 16th and 17th centuries.

This process is in keeping with continual “primitive accumulation” akin to and contemporary with the conquest of the “New World” and the persecution of heretics and witches. Their land and means of reproduction were stolen and appropriated, while authorities continually oppressed and attempted to proletarianise them.

Initially, the “Great Confinement” saw the imprisonment of the old, the unemployed, the “criminal”, the “insane.”

As Foucault explains: “Before having the medical meaning we give it, or that at least we like to suppose it has, confinement was required by something quite different from any concern with curing the sick. What made it necessary was an imperative of labour. Our philanthropy prefers to recognise the signs of a benevolence toward sickness where there is only a condemnation of idleness.”

The conflation of pejoratives like lazy, sick, unemployed, idle are more than familiar to us in today’s discourse surrounding welfare benefits and the imperatives of labour. And it is not just the DWP and Atos who pressure people back into work, NHS psychiatric services also seem to believe that it is work that sets you free.

The capitalist class would like us to be just sick enough not to fight back, but not so sick that we cannot work. The challenge for us is to find ways of organising and helping each other so that we can find adequate levels of social reproduction, care and support to give us a platform to engage in the therapy of class struggle.

The Golden Era Of Knowledge Resistance Is Upon Us

Posted on September 18, 2015 by Reid Mukai

By Bernie Suarez

Source: Truth and Art TV

With the recent Virginia shooting false flag incident now blown wide open it occurred to me recently that humanity is in the middle of an era of all-time highest abundance of knowledge and information. We are swimming in knowledge thanks to the internet and technology. This knowledge is easily available to almost anyone in a moderately developed country. Even children have access to this abundance of knowledge. Used properly, the technology and information available to us today gives humanity the tools it needs to overcome and even replace the dying new world order empire seeking control of it.

That’s the good side of today’s technology, knowledge-sharing and information available to humanity. Here’s the dark side of the story however. With much knowledge comes much responsibility and intellectual expectation from the species. Given how much knowledge there is available to humanity, we must face objectively what is transpiring before our very eyes. A large percentage of humans are still blinded by the controllers because they are deliberately resisting this otherwise easily available knowledge and this almost unique first-of-its-kind level of resistance seems to be at an all-time high.

I say “resistance” because more than ever before in the history of mankind humans can rapidly educate themselves about almost anything. Anyone can easily get past the information bottleneck of mainstream media and do their research and discover how real the globalist new world order plans are. After all, they are not even hiding their intentions. Ask yourself why would they publish the Project for a new American Century BEFORE 9/11 telling the world what their intentions would be? How is it that we have access to ‘Operation Northwood‘ documents clearly outlining the controller’s plans for staging false flag terror attacks throughout the U.S. to use as a pretext for war, yet people still think this is not possible? They’ve admitted Vietnam was a war based on a lie but does anyone care? Crisis actors are now regularly being used to stage sloppy staged shootings but many refuse to look into this too deep for fear of what this new knowledge will require of them. Thus today it requires more mental energy to fend off the knowledge that is easily available at everyone’s fingertips. People are apparently willing to put lots of energy into resisting this knowledge just to preserve their paradigms.

Consider that today’s generation has easier access to concrete proof of false flags faster and more accurately than at any point in history. Much of this information can be obtained in almost real-time. Today, unlike any point in history, people who are privileged to this surreal flow of amazing information simply ignore the information like its not there. This unique engineered modern day complacency and resistance to easily available knowledge I believe is very special and must be pointed out to understand where we are and what possible solutions will work best.

Think about that next time you hear people still clinging on to government engineered “official story” lies, false flag events, planned agendas and propaganda. One of the reasons people cling to government lies and resist easily available truth and knowledge is because people don’t want to believe things are that bad. They would rather believe that government is looking out for the greater good of the people. They don’t want to believe anything that will compromise their view of the world and their paradigm about life. Paradigms are very real and many refuse to change how they think to accommodate a new paradigm. They will ignore logic, avoid tough questions, even ridicule the messenger to protect their belief systems and all of these examples are forms of resistance to knowledge.

Cognitive dissonance is at an all-time high. More than ever, people prefer to keep the conversation light. They just don’t want to discuss “conspiracies” or government corruption for fear of getting into an unwanted debate. So in order to avoid a debate or conflict over a political issue it’s better to avoid the topic. Today many work places expect their employees to avoid discussions about controversial topics because it’s not good for the work place. This is an institutionalized resistance to knowledge and it’s all deliberate and engineered. This resistance is cognitive dissonance at a mass scale.

So, although many people are waking up to the nature and true meaning of current and political events both domestically and globally, there is a great sifting going on and more than ever people are resisting simple truth that would have easily persuaded and awakened the average person many centuries ago if they had the same available information in their time. Thus, I believe this is widening the knowledge gap within the species and this knowledge gap widening is part of an intellectual and consciousness extinction phenomenon that I believe is happening. Sadly, many humans are deeply mentally tangled in the matrix of lies and will likely die in the matrix never having understood how or why they died. Like sheep led to the slaughter.

You may wonder, how did we get here? Perhaps due to several factors including that today, propaganda is much more sophisticated and thus more effective. We have sophisticated sensationalized mass media, advertisements, billboards, radio, TV, Hollywood movies, video games, news papers, magazines, social media, cell phone apps and more. All of these sources of information are well equipped to manipulate the human mind especially knowing that today people are subjected to these devices and distractions every day.

Solutions

You may be thinking, what can we do about this mass resistance to knowledge seen today. For one, keep the information awareness circulating. Don’t get too worked up every time they execute another false flag. Instead see the false flag from the point of view of the usual script blueprint they implement almost every time and do your best to share the information with those who are still living in the matrix of lies. Then move on and continue focusing on viable solutions for the problems we face.

Still running into people clinging on to government “official stories” on one false flag event after another? Realize who you are. Remind yourself that truth exists on its own and it’s not up to you to convince anyone, just show them the truth and let them recognize it for themselves. Realize we are living in an era of unusual resistance to knowledge because this resistance is engineered. Realize that it’s not about you winning an argument or convincing others of your personal point of view. It’s about putting out the objective truth and hoping people see the bigger picture for their own survival benefit. You can lead a horse to water but you cannot make it drink.

I believe understanding this engineered resistance to common knowledge we see today is a big part of the puzzle in terms of staying mentally healthy and staying focused on solutions. It’s all about keeping things in the right perspective and maintaining your own personal mental, emotional, spiritual and physiological balance.

Realize that for as much as people resist knowledge and information freely and widely available to humanity today, there is a constant hope and positive outlook that is burning in our hearts that reminds us that we may be part of an inevitable and important mass human awakening phenomenon.

Also lets consider that this knowledge resistance is equivalent to the diver who is too afraid to jump from the high diving board for fear of what will happen if he does. All those people who are afraid of giving up their current paradigms wouldn’t be if they were assured that everything was going to be all right.

Finally, realize that as things get worse many more people will be inclined to want to change their paradigms for a better one. That is why we need to offer hope to others. It’s not enough to point out false flags and focus on the fear and government corruption. We must answer back with some kind of solution and hopeful strategizing. Deliberate knowledge resistance is best met with the fewest amounts of words. Show someone the truth don’t debate with them so much. Allow them to believe whatever they want and move on after telling them what they need to hear. It’s not about convincing these people or winning an argument, it’s about being mentally stronger, more assured and wiser as you expose the other person to objective truth. It’s about staying focused on the bigger picture not about burning energy to fix someone else’s resistance to truth.

Bernie Suarez
Creator of Truth and Art TV Project

Bernie is a revolutionary writer with a background in medicine, psychology, and information technology. He has written numerous articles over the years about freedom, government corruption and conspiracies, and solutions. A former host of the 9/11 Freefall radio show, Bernie is also the creator of the Truth and Art TV project where he shares articles and videos about issues that raise our consciousness and offer solutions to our current problems. His efforts are designed to encourage others to joyfully stand for truth, to expose government tactics of propaganda, fear and deception, and to address the psychology of dealing with the rising new world order. He is also a former U.S. Marine who believes it is our duty to stand for and defend the U.S. Constitution against all enemies foreign and domestic. A peace activist, he believes information and awareness is the first step toward being free from enslavement from the globalist control system which now threatens humanity. He believes love conquers all fear and it is up to each and every one of us to manifest the solutions and the change that you want to see in this world, because doing this is the very thing that will ensure victory and restoration of the human race from the rising global enslavement system, and will offer hope to future generations.

Social Schizophrenia, Social Depression: What does TV tell us about America?

Posted on November 12, 2014 by Reid Mukai

By Charles Hugh Smith

Source: Dangerous Minds

The difference between what we experience and what we’re told we experience creates a social schizophrenia that leads to self-destructive attitudes and behaviors.

What can popular television programs tell us about the zeitgeist (spirit of the age) of our culture and economy?

It’s an interesting question, as all mass media both responds to and shapes our interpretations and explanations of changing times. It’s also an important question, as mass media trends crystallize and express new ways of understanding our era.

Those who shape our interpretation of events also shape our responses. This of course is the goal of propaganda: Shape the interpretation, and the response predictably follows.

As a corporate enterprise, mass media’s goal is to make money—the more the better—and that requires finding entertainment products that attract and engage large audiences. The products that change popular culture are typically new enough to fulfill our innate attraction to novelty—but this isn’t enough. The product must express an interpretation of our time that was nascent but that had not yet found expression.

We can understand this complex process of crystallizing and giving expression to new contexts as one facet of the politics of experience.

The Politics of Experience

It is not coincidental that the phrase politics of experience was coined by a psychiatrist, R.D. Laing, for the phrase unpacks the way our internalized interpretation of experience can be shaped to create uniform beliefs about our society and economy that then lead to norms of behavior that support the political/economic status quo.

Here’s how Laing described the social ramifications in Chapter Four of his 1967 book, The Politics of Experience:

“All those people who seek to control the behavior of large numbers of other people work on the experiences of those other people. Once people can be induced to experience a situation in a similar way, they can be expected to behave in similar ways. Induce people all to want the same thing, hate the same things, feel the same threat, then their behavior is already captive – you have acquired your consumers or your cannon-fodder.”

For Laing, the politics of experience is not just about influencing social behavior – it has an individual, inner consequence as well:

“Our behavior is a function of our experience. We act according to the way we see things. If our experience is destroyed, our behavior will be destructive. If our experience is destroyed, we have lost our own selves.”

How the media shapes our interpretation affects not just our beliefs and responses, but our perceptions of self and our role in society. If the media’s interpretation no longer aligns with our experience, the conflict can generate self-destructive behaviors.

In other words, mass media interpretations can create a social schizophrenia that can lead to self-destructive attitudes and behaviors.

Social Analysis of TV

By its very nature as a mass shared experience, popular entertainment is fertile ground for social analysis.

Here’s a common example: what does a child learn about conflict resolution if he’s seen a thousand TV programs in which the “hero” is compelled to kill the “bad guy” in a showdown? What does that pattern suggest, not just about the structure of drama, but about the society that creates that drama?

Analyzing entertainment has been popular in America since the 1950s, if not earlier. The film noir of the 1950s, for example, was widely deemed to express the angst of the Cold War era. Others held that the rising prosperity of the 1950s enabled the populace to explore its darker demons—something the hardships and anxieties of the Depression did not encourage.

Many believe the Depression gave rise to screwball comedies and light-hearted entertainment featuring the casually wealthy precisely because these were escapist antidotes to the grinding realities of the era.

Even television shows that were denigrated as superficial in their own time (for example, Bewitched in the 1960s) can be seen as politically inert but subconsciously potent expressions of profound social changes: the “witch” in Bewitched is a powerful young female who is constantly implored by her conventional husband to conform to all the bland niceties of a suburban housewife, but she finds ways to rebel against these strictures.

Laing saw the potential conflict between what we experience and how we’re told to interpret that experience not just in social terms but in psychiatric terms: such splits open a gulf that can lead to a form of schizophrenia.

Diagnosing Our Disease with TV

What can we make of the popular TV series of the present era? What do they say, beneath the surface, about American society?

I contend that popular TV expresses three key aspects of U.S. society and economy that are at odds with the core idealized values espoused in civic classes and the media. The three idealized values are:

1. America is a meritocracy—selections, admissions, etc., are based on the candidates’ merits

2. Anyone can get ahead if they get an education and work hard

3. America is the wealthiest nation on earth in terms of opportunity, fairness and capital

TV expresses three aspects that confound these idealized values:

1. Life is a game in which the winner takes all

2. The opportunity to “get ahead” via conventional means—getting educated, working hard, etc.—is a joke; only those who skirt conventions and the law get rich

3. Life is a tortuous endurance course where those in charge demand the cruel and the impossible

Winner-Take-All Talent Shows

Let’s start with the genre that has been a dominant force in American TV since the 2000s: the winner-take-all talent show (reality and game shows).

The long-running Survivor series, for example, was a winner-take-all contest of physical prowess and political guile, while the many programs staging singing/dancing contests (American Idol, etc.) put entertainment skills to the competitive test. A wide range of other entries stage competitions in cooking, entrepreneurship, losing weight, negotiating obstacle courses, and so on.

What interpretations of our experience do these highly competitive winner-take-all reality shows promote?

We could start with the fact that the stars (other than the hosts/judges) are apparently ordinary “every man/woman” Americans, i.e. people not unlike us. Watching them, it is not too much of a stretch to imagine ourselves on stage, in the kitchen, etc., trying to impress the judges with our talents. It’s easy to identify with the contestants.

These shows enable us to vicariously experience the fantasy that we, too, could be on national TV and could win the accolades of the judges and fans and be the winner who takes it all.

This natural empathy with the temporarily famous with whom we can vicariously share the thrill of victory and the agony of defeat is clearly tapping a deep cultural desire to taste celebrity and the implied financial rewards of winning in an increasing winner-take-all society/economy.

Could the financial/political marginalization of the average citizen and the widening gulf between the typical household and those at the top of the fame/wealth pyramid have something to do with this fascination for winner-take-all competitions on the public stage?

Since there have been game shows on TV for decades, it could be argued that this proliferation of winner-take-all contests is nothing new. But this fails to account for the difference between a game show in which the correct answer is a fact and the subjective votes of judges, other players and the audience that count in winner-take-all contests.

I would argue that this recent explosion of competitions (“modern gladiator,” anyone?) is an expression of deeply held shared cultural values: we accept that ours is a highly competitive society, and that it is becoming even more so as the top “winners” skim the vast majority of the winnings (media visibility, wealth, adulation, social status. etc.), leaving a few morsels for the top 5% and nothing but crumbs for the bottom 95%.

But these TV programs also project the fantasy that our fight-to-the-figurative-death society is still a meritocracy—the best guy/gal wins, as judged by “experts” (or celebrities claiming expertise; the judges’ expertise is structured to be unassailable, just like all the other “experts” in our society).

But if we can’t win it all on merit, there is an alternative way to win: display superior political guile or greater popularity with the audience. (Interestingly, this echoes the coliseum audiences of the late Roman era, who also had some sway over who lived to fight another day on the choreographed battlefield below.)

Perhaps this helps explain our collective obsession with celebrity and the many measures of popularity available to everyone now—Instagram, Facebook likes, Twitter followers (for sale in lots of 10,000), Klout scores, and so on.

In other words, as success in the real world grows increasingly distant, vicariously competing and “winning it all” becomes very compelling. Rather than deal with the vast injustices of our system, we cling to the idealized norm that meritocracy matters, even as “winning” in real life is increasingly a game of cronyism, guile, gaming the system, misrepresenting the truth, etc.

And so we thrill to these play-acting displays of meritocracy in action, as it confirms our cultural value system that that despite the predations of Wall Street and Washington, merit still counts.

And when all else fails, we have a fallback source of identity and “winning”—our popularity. And if we don’t have enough of our own, then we can share vicariously in the popularity of TV show winners and celebrities who have reached the pinnacle.

This is the core message of an interesting and erudite half-hour talk on celebrity given by Games of Thrones actor Jack Gleeson:

“During a recent visit to the Oxford Union, Gleeson took the opportunity to dismantle the ‘religious hysteria’ of celebrity worship with an appropriately epic rant, breaking down the economic, psychological, and sociological catalysts for public reverence of celebrities and their negative impact on society as a whole.”

Gleeson draws upon a number of intellectual sources (Weber, Baudrillard, et al.) in his discussion of the contemporary culture of celebrity, and concludes that celebrity fills the void left when development of an authentic self is stunted.

The parallel with Laing’s “lost self” is striking.

In effect, when the opportunities for developing an authentic self have been reduced to popularity, public visibility and the status that flows from these forms of recognition, then the worship of celebrity and the aching desire for a moment in the spotlight become rational substitutes for a True Self.

As these wispy contingencies can never form an authentic selfhood, even those who do “win” the competition for celebrity are ultimately dissatisfied and disillusioned.

My conclusion: the popularity of competitive winner-take-all TV programs reflects the paucity of opportunities for selfhood and the substitution of celebrity worship for the difficult task of forging an independent identity in a society that marginalizes all but the top players.

If this isn’t a form of cultural schizophrenia, then what exactly is it? The claim that this is all just good clean fun is absurd, as is the claim that it’s perfectly healthy to sacrifice one’s identity in a competition for recognition that 99.9% of us are sure to lose.

The Wisdom in the Dark Emotions

Posted on November 8, 2013 by Reid Mukai

I recently rediscovered the following article (through Disinfo.com) which seems more applicable to the world today than when it was originally written more than ten years ago. It may help explain certain questions about our culture such as:

Why so many are obsessed with youth while topics of aging and death are often avoided.
Why the most popular narratives in mass media always have a happy resolution.
Why children are regularly taught to suppress dark emotions and are shielded from them in stories and in life.
Why some choose to ignore or deny current events.
Why more people impulsively need to keep themselves distracted at every waking moment.
Why approximately 1 in 10 Americans are now on antidepressant drugs.

These may all be symptoms of a multitude of complex problems, but they’re also examples of the unhealthy ways we cope with them. In my view, being open to and understanding dark emotions are necessary to attain true emotional resiliency to endure life’s challenges. It’s important not just for survival, but to enable us to more effectively act to rectify socio-economic problems which are connected to personal and global problems.

The Wisdom in the Dark Emotions

By Miriam Greenspan

Originally posted at Shambhala Sun

Grief, fear and despair are part of the human condition. Each of these emotions is useful, says psychotherapist Miriam Greenspan, if we know how to listen to them.

I was brought to the practice of mindfulness more than two decades ago by the death of my first child. Aaron died two months after he was born, never having left the hospital. Shortly after that, a friend introduced me to a teacher from whom I learned the basics of Vipassana meditation: how to breathe mindfully and meditate with “choiceless” awareness. I remember attending a dharma talk in a room full of fifty meditators. The teacher spoke about the Four Noble Truths. Life is inherently unsatisfactory, he said. The ego’s restless desires are no sooner fulfilled than they find new objects. Craving and aversion breed suffering. One of his examples was waiting in line for a movie and then not getting in.

I asked: “But what if you’re not suffering because of some trivial attachment? What if it’s about something significant, like death? What if you’re grieving because your baby was born with brain damage and died before he had a chance to live?” I wept openly, expecting that there, of all places, my tears would be accepted.

The teacher asked, “How long has your son been dead?” When I told him it had been two months, his response was swift: “Well then, that’s in the past now, isn’t it? It’s time to let go of the past and live in the present moment.”

I felt reprimanded for feeling sad about my son’s death. The teacher’s response baffled me. Live in the present? My present was suffused with a wrenching sorrow—a hole in my heart that bled daily. But the present moment, as he conceived of it, could be cleanly sliced away from and inured against this messy pain. Divested of grief, an emotionally sanitized “present moment” was served up as an antidote for my tears. However well meaning, the message was clear: Stop grieving. Get over it. Move on.

This is a familiar message. Its unintended emotional intolerance often greets those who grieve, especially if they do so openly. I call this kind of intolerance “emotion-phobia”: a pervasive fear and reflexive avoidance of difficult emotions in oneself and/or others. This is accompanied by a set of unquestioned normative beliefs about the “negativity” of painful feelings.

Emotion-phobia is endemic to our culture and perhaps to patriarchal culture in general. You’ll find it in sub-cultures as different as spiritual retreats, popular self-help books and psychiatric manuals. In fact, my teacher’s supposedly Buddhist response was very much in line with the prevailing psychiatric view of grief. According to the Diagnostic and Statistical Manual IV (the “bible” of psychiatry), the patient who is grieving a death is allotted two months for “symptoms” such as sadness, insomnia and loss of appetite before being diagnosable with a “Major Depressive Disorder.” Grief, perhaps the most inevitable of all human emotions, given the unalterable fact of mortality, is seen as an illness if it goes on too long. But how much is too long? My mother, a Holocaust survivor, grieved actively for the first decade of my life. Was this too long a grief for genocide? Time frames for our emotions are nothing if not arbitrary, but appearing in a diagnostic and statistical manual, they attain the ring of truth. The two month limit is one of many examples of institutional psychiatry’s emotion-phobia.

Emotions like grief, fear and despair are as much a part of the human condition as love, awe and joy. They are our natural and inevitable responses to existence, so long as loss, vulnerability and violence come with the territory of being human. These are the dark emotions, but by dark, I don’t mean that they are bad, unwholesome or pathological. I mean that as a culture we have kept these emotions in the dark—shameful, secret and unseen.

Emotion-phobia dissociates us from the energies of these emotions and tells us they are untrustworthy, dangerous and destructive. Like other traits our culture distrusts and devalues—vulnerability, for instance, and dependence—emotionality is associated with weakness, women and children. We tend to regard these painful emotions as signs of psychological fragility, mental disorder or spiritual defect. We suppress, intellectualize, judge or deny them. We may use our spiritual beliefs or practices to bypass their reality.

Few of us learn how to experience the dark emotions fully—in the body, with awareness—so we end up experiencing their energies in displaced, neurotic or dangerous forms. We act out impulsively. We become addicted to a variety of substances and/or activities. We become depressed, anxious or emotionally numb, and aborted dark emotions are at the root of these characteristic psychological disorders of our time. But it’s not the emotions themselves that are the problem; it’s our inability to bear them mindfully.

Every dark emotion has a value and purpose. There are no negative emotions; there are only negative attitudes towards emotions we don’t like and can’t tolerate, and the negative consequences of denying them. The emotions we call “negative” are energies that get our attention, ask for expression, transmit information and impel action. Grief tells us that we are all interconnected in the web of life, and that what connects us also breaks our hearts. Fear alerts us to protect and sustain life. Despair asks us to grieve our losses, to examine and transform the meaning of our lives, to repair our broken souls. Each of these emotions is purposeful and useful—if we know how to listen to them.

But if grief is barely tolerated in our culture, even less are fear and despair. The fact is we are all afraid and act as if we’re not. We fear the sheer vulnerability of existence; we fear its unpredictability. When we are unable to feel our fear mindfully, we turn it into anger, psychosomatic ailments or a host of “anxiety disorders”—displacements of fears we can’t feel or name.

According to experts, some 50 million people in this country suffer from phobias at some point in their lives, and millions more are diagnosed with other anxiety disorders. One reason is that we’ve lost touch with the actual experience of primal, natural fear. When fear is numbed, we learn little about what it’s for—its inherent usefulness as an alarm system that we ignore at our peril. Benumbed fear is especially dangerous when it becomes an unconscious source of vengeance, violence and other destructive acts. We see this acted out on the world stage as much as in the individual psyche.

As for despair, how many among us have not experienced periods of feeling empty, desolate, hopeless, brooding over the darkness in our world? This is the landscape of despair. Judging from my thirty years of experience as a psychotherapist, I would say that despair is common, yet we don’t speak of despair anymore. We speak of clinical depression, serotonin-deficiency, biochemical disorder and the new selective serotonin-reuptake inhibitors. We treat the “illness” with a host of new medications. In my view, “depression” is the word we use in our highly medicalized culture for a condition of chronic despair—despair that is stuck in the body and toxified by our inability to bear it mindfully. When we think of all despair as a mental disorder or a biochemical illness, we miss the spiritual metamorphosis to which it calls us.

In retrospect, a more helpful answer from my meditation teacher (and one more in line with the Buddha’s teachings) might have been, If you are grieving, do so mindfully. Pay attention to your grief. Stop and listen to it. Befriend it and let it be. The dark emotions are profound but challenging spiritual teachers, like the Zen master who whacks you until you develop patience and spiritual discipline. When grief shattered my heart after Aaron’s death, that brought with it an expansion, the beginning of my experience of a Self larger than my broken ego. Grieving mindfully—without recourse to suppression, intellectualization or religious dogmatism—made me a happier person than I’d ever been.

What I learned by listening closely to grief was a transformational process I call “the alchemy of the dark emotions.” Many years after Aaron’s death, after a second radiantly healthy child and a third who was born with a mysterious neuromotor disorder, I began to write about these alchemies—from grief to gratitude, fear to joy, and despair to faith—that I had experienced in my own life and witnessed countless times in my work as a psychotherapist.

The alchemy of the dark emotions is a process that cannot be forced, but it can be encouraged by cultivating certain basic emotional skills. The three basic skills are attending to, befriending and surrendering to emotions that make us uncomfortable. Attending to our dark emotions is not just noticing a feeling and then distancing ourselves from it. It’s about being mindful of emotions as bodily sensations and experiencing them fully. Befriending emotion is how we extend our emotional attention spans. Once again, this is a body-friendly process—getting into the body, not away from it into our thoughts. At the least, it’s a process of becoming aware of how our thoughts both trigger emotions and take us away from them. Similarly, surrender is not about letting go but about letting be. When you are open to your heart’s pain and to your body’s experience of it, emotions flow in the direction of greater healing, balance and harmony.

Attending to, befriending and surrendering to grief, we are surprised to discover a profound gratitude for life. Attending to, befriending and surrendering to fear, we find the courage to open to our vulnerability and we are released into the joy of knowing that we can live with and use our fear wisely. Attending to, befriending and surrendering to despair, we discover that we can look into the heart of darkness in ourselves and our world, and emerge with a more resilient faith in life.

Because we are all pretty much novices at this process, we need to discipline ourselves to be mindful and tolerant of the dark emotions. This is a chaotic, non-linear process, but I have broken it down to seven basic steps: 1) intention, 2) affirmation, 3) sensation, 4) contextualization, 5) the way of non-action, 6) the way of action and 7) the way of surrender.

Intention is the means by which the mind, heart and spirit are engaged and focused. Transforming the dark emotions begins when we set our intention on using our grief, fear and despair for the purpose of healing. It is helpful to ask yourself: What is my best intention with regard to the grief, fear and despair in my life? What would I want to learn or gain from this suffering?

The second step in using the dark emotions for growth is affirming their wisdom. This means changing the way we think about how we feel, and developing and cultivating a positive attitude toward challenging feelings.

Emotional intelligence is a bodily intelligence, so you have to know how to listen to your body. The step I call “sensation” includes knowing how to sense and name emotions as we experience them in the body. We need to become more familiar and friendly with the actual physical sensations of emotional energy. Meditation, T’ai chi, yoga and other physical practices that cultivate mindfulness are particularly useful. How does your body feel when you are sad, fearful or despairing? What kinds of stories does your mind spin about these emotions? What happens when you simply observe these sensations and stories, without trying to understand, analyze or change anything?

In step four, contextualization, you acquaint yourself with the stories you usually tell yourself about your emotional suffering, and then place them in a broader social, cultural, global or cosmic context. In enlarging your personal story, you connect it to a larger story of grief, fear or despair in the world. This gets us out of the isolation and narcissism of our personal history, and opens us to transforming our suffering into compassion.

Step five, the way of non-action, is the skill that psychologists call “affect tolerance.” This step extends our ability to befriend the pain of the dark emotions in the body. When you can tolerate the pain of grief, fear and despair without acting prematurely to escape it, you are practicing the way of non-action. Again, it is helpful to meditate on your emotions with the intention of really listening to them. What does your grief, fear or despair ask of you? In meditation, listen to the answers that come from your heart, rather than from your analytic mind.

The dark emotions ask us to act in some way. While the way of non-action builds our tolerance for dark emotional energy, step six is about finding an action or set of actions that puts this energy to good use. In the way of action, we act not in order to distract ourselves from emotion but in order to use its energy with the intention of transformation. The dark emotions call us to find the right action, to act with awareness and to observe the transformations that ensue, however subtle. Action can be strong medicine in times of trouble. If you are afraid, help someone who lives in fear. For example, volunteer at a battered women’s shelter. If you’re sad and lonely, work for the homeless. If you’re struggling with despair, volunteer at a hospice. Get your hands dirty with the emotion that scares you. This is one of the best ways to find hope in despair, to find connection in a shared grief and to discover the joy of working to create a less broken world. Finally, step seven, the way of surrender, is the art of conscious emotional flow. Emotional flow is something that happens automatically when you know how to attend to and befriend your emotions. When we are in flow with emotion, the energy becomes transformative, opening us to unexpected vistas.

When we look deeply into the dark emotions in our lives, we find both the universality of suffering and how much suffering is unnecessary, the result of social inequities, oppression, large scale violence and trauma. Our awareness both of the universality of suffering and of its socially created manifestations is critical to the healing journey. Knowing how our grief, fear and despair may be connected to larger emotional currents and social conditions de-pathologizes these emotions, allowing us to accept and tolerate them more fruitfully, and with more compassion for ourselves and others. We begin to see the dark emotions as messengers, information-bearers and teachers, rather than “negative” energies we must subdue, tame or deny. We tend to think of our “negative” emotions as signs that there’s something wrong with us. But the deepest significance of the feelings is simply our shared human vulnerability. When we know this deeply, we begin to heal in a way that connects rather than separates us from the world.

Inside the Psyche of the 1%

Posted on November 4, 2013 by Reid Mukai

Don Fitz, editor of Synthesis/Regeneration, recently wrote an illuminating overview of what current scientific studies can tell us about psychopaths in positions of power. In the following passage he examines why the psychiatric establishment has focused less on “successful psychopathy” than on other anti-social personality disorders:

The concept of “successful psychopath” is not new. An early text described “complex psychopaths” who were very intelligent and included unscrupulous politicians and businessmen. [6] By the 1970s it was more widely recognized that “this category includes some successful businessmen, politicians, administrators.” [7] In other words, the unsuccessful psychopath might go to jail for swindling dozens of people with home improvement scams while successful psychopaths might swindle millions with bank deals, get bailed out by friends in government, and never spend a day in jail.

Perhaps the most fascinating aspect of the medicalization of the disorder is how the psychiatric establishment departed from science in order to grant partial exemption from being characterized as psychopaths to the wealthy. According to the Diagnostic and Statistical Manual of the American Psychiatric Association, in order to receive a diagnosis of “anti-social personality disorder” (i.e., psychopathy) a person must exhibit at least 3 of 7 listed behavior patterns. These include “arrest,” “physical fights or assaults,” and “failure to sustain consistent work behavior.” [8] This means that those who can pay off cops (or never have charges pressed against them due to their social status), or pay someone else to commit violence on their behalf, or own companies instead of having to work for a living are all less likely to receive an official label of “psychopath.”

An increasing number of psychologists are becoming aware that traditional research was limited by the bias of only looking at people in jail. One wrote that subjects in psychopathy research “were usually institutionalized at the time of testing, and consequently our research may not accurately capture the internal structure and dynamics of the successful antisocial or psychopathic individual.” [9]

Support for the concept of successful and unsuccessful psychopaths is provided by the discovery that the “Psychopathic Personality Disorder” syndrome actually has two factors. [10] Statistical analyses have revealed an “emotional detachment” factor, which includes superficial charm and skill at manipulating others, as well as an “anti-social behavior” factor, which includes poor impulse control and the tendency to engage in activities that are illegal.

Multiple studies have confirmed that run-of-the-mill psychopaths (often studied while in jail) score particularly high on anti-social behavior while successful psychopaths score higher on emotional detachment factors. For example, Babiak [11] looked at “industrial psychopaths” and found that they scored higher on “emotional” factors than “deviant life style” factors. Functioning smoothly in the corporate world, they had a “charming façade” that allowed them to easily manipulate others.

In a study of “disordered personalities at work” other researchers [12] were able to give personality tests to business managers and chief executives. They contrasted their personality scores to psychiatric patients and “mentally disordered offenders.” Compared to the mental patients, the corporate executives showed greater “emotional” components of personality disorder and less “acting out” (such as aggressiveness).

There were no clear-cut differences between “psychopaths” and “normals.”
The authors concluded that “participants drawn from the non-clinical population [i.e., business managers] had scores that merged indiscernibly with clinical distributions.” There were no clear-cut differences between “psychopaths” and “normals.” The most likely explanation of psychopathy is that, like any other personality dimension, it has a bell-shaped curve: a few people have almost none of the characteristics, most people have some characteristics of psychopathy, and a few people have a lot. The most visible outlets for people high on psychopathy scales are petty con artists and corporate conniving. Operating in different worlds, their psychopathy expresses itself in different ways.

Now that it is clear that a streak of psychopathy runs through the 1%, it would be worthwhile to go back to those who espouse that “there is no ethic which requires we treat him [the psychopath] as we treat other adults” and ask if that would apply to corporate psychopaths as well. Will editors of scholarly volumes seek out articles heaping abuse on the 1% with the same vigor with which they find articles despising prison inmates? Will academics proclaim that “public health needs” dictate that we suspend civil liberties of corporate executives even if they “have not been convicted of any crime?” Will professors compare the “needed treatment” of the 1% to the “necessary slaughter” of animals?

Since academics know very well where funding for their research comes from, my guess is that they will be a wee bit less harsh on the corporate class than the jailed burglar who provides no grant money. We can be confident that the Tea Party will not be proposing that, if corporate psychopaths who blast the tops off of mountains wreak a thousand times the havoc of petty thieves who steal copper wire from air conditioners, then their punishments should be 1000 times as great.

Yet, it is important not to overstate the evidence and suggest that every capitalist is a psychopath. Not all corporate executives score high on scales of psychopathy. This is likely because many actually believe their ideology of greed makes for a better world.

Fitz also offers plausible explanations for various studies indicating that, on average, test subjects of a higher income have lower levels of empathy while test subjects of a lower income have higher levels of empathy:

Compassion reflects the opposite of psychopathy. When those with wealth and power plan to strangle social security, they never say they intend to hurt people, but rather they want to help them stand on their own. When corporations drive native people from forests, they tell us it is part of their grand scheme to stop climate change. Are we to believe that they are just as compassionate as everyone else…but that they reveal their compassion in their own way? There is now good evidence that there are, in fact, class differences in levels of compassion.

Social class could be linked to compassion more than to any other emotion.
By definition, the rich and powerful have more material resources and spend more of their time telling others what to do. Those with fewer material resources get told what to do. As a result, the rich value independence and autonomy while those with less money think of themselves as more interdependent with others. [13] In other words, the rich prize the image of the “rugged individual” while the rest of us focus on what group we belong to.

How do people explain the extremely unequal distribution of wealth? Those with more money attribute it to “dispositional” causes—they believe that people get rich because their personality leads them to work harder and get what they deserve. Those with less money more often attribute inequality to “external” factors—people’s wealth is due largely to events beyond their control, such as being born into a rich family or having good breaks in life. [14]

People with fewer financial resources live in more threatening environments, whether from potential violence, being unable to pay medical bills, or fearing the possibility of being evicted from their homes. This means that social classes differ in the way that they view the world from an early age. Children from less financially secure homes respond to descriptions of threatening and ambiguous social scenarios with higher blood pressure and heart rate. [15] Adults with lower incomes are also more reactive to emotional situations than are those with more money.

This means that people with fewer financial resources are more attentive to others’ emotions. Since low income people are more sensitive to emotional signals, they might pay more attention to the needs of others and show more altruism in response to suffering.

This was the thinking behind research linking higher income to less compassion. In one study people either watched a neutral video or one depicting a child suffering from cancer. People with lower income had more change in their heart rate and reported feeling more compassion. But they did not rate other emotions as higher. Social class could be linked to compassion more than to any other emotion. [16]

In another study, people reported their emotions toward a partner when the two of them went through a hypothetical job interview. Lower income people perceived more distress in their partners and expressed more compassion toward them. Again, they did not report more intense feelings of other emotions. Nor did participants show more compassion toward people with the same income level as their own. [17]

Like most psychological research, these findings are limited by their use of university students. This makes it hard to conclude that their findings apply to those not in school. Of course, it is quite possible that effects would be even stronger in situations that are far more intense than the somewhat mild experiences that occur in psychological laboratories. A greater problem is interpreting psychological findings as showing absolute differences between groups rather than shades of grey.

It would not be accurate to claim that research proves that the 1% have no compassion while all of the 99% do. But it strongly implies that the 1% feel less compassion, whether watching a videotape of suffering or participating in a live social interaction. Also, lab studies are consistent with findings that people with fewer financial resources give a higher proportion of what they do have to charity. In economic game research, they give more to others. [18]

The greatest reason is the huge jump in happiness as people move out of poverty …
This line of research confirms that (1) people with fewer financial resources identify with a larger “in-group;” (2) “attention to and recognition of suffering is a prerequisite step before compassion can take place;” and (3) “moral emotion is not randomly distributed across social classes…” [19] Compassion toward the suffering of others is less likely among the 1%.

He follows this with a recap of studies indicating how once the accumulation of wealth and material possessions get people above poverty level, it generally doesn’t correlate to increased levels of happiness. There tends to be a “tolerance” effect for happiness derived from wealth while social connection and altruism are more important for sustained happiness for most non-psychopaths. In his conclusion, Fitz argues that for corporate psychopaths, obtaining wealth and power is an addiction with harmful consequences for everyone and the entire planet, and it’s a societal problem requiring nothing less than a cultural transformation to solve:

The 1% could easily find compassion getting in their way as their actions affect an increasing number of lives. Gaining enough wealth to move out of poverty makes a significant difference in the life satisfaction of a person who has little. Gaining the same amount of wealth has no effect on the happiness of the very rich. They must grab the wealth of many impoverished people in order to have a perceptible increase in happiness. As for a drug addict, the rush from an increase in material possessions of those who already have more than enough is merely a temporary fix.

Soon they will have to prevent even more from rising out of poverty if they are to get another short-term happiness rush. Whether the rush is from the actual possessions or the power that they manifest, it still won’t be enough. They must increase the rate of wealth accumulation that they push through their veins. If those with spectacular quantities of obscene wealth are to get their next high, they cannot merely snort enough happiness objects to prevent masses of people from rising out of poverty—they have to manipulate markets to grind an ever-increasing number into poverty.

The petty psychopath and the grand corporate psychopath seek happiness through the act of obtaining material possessions as much as having them. A major difference between them is that the grand psychopath has the ability to cause so much harm. Even more important, the amount of harm that corporate psychopaths cause grows at an exponential rate. Their financial schemes are no longer millions or billions, but now trillions. Not content to drive individual farmers off their land, they design trade deals that force entire countries to plow under the ability to feed their own people and replace it with cash crops to feed animals or produce biofuels.

Finding that the pollution of small communities generates insufficient funds, they blow off the tops of mountain ranges for coal, raze boreal forests for tar sands, attack aquatic ecosystems with deep sea drilling, and contaminate massive natural water systems by mining gold or fracking for gas. While the petty psychopath may become proficient enough to become a godfather, the grand psychopath is driven not merely to planetary destruction but to a frenetic increase in the rate of destruction at precisely the moment when the tipping point of climate change is most haunting. A natural question might seem to follow: Would getting rid of the current batch of corporate psychopaths benefit the world greatly? Actually, no. It would do no good whatsoever because what psychologists call the “reward contingencies” of the corporate world would still exist. The fact that capitalism prizes accumulation of wealth by the few at the expense of the many would mean that, even if the worst corporate criminals disappeared, they would soon be replaced by marketplace clones.

Progressives should avoid using the same “categorical” model so adored by right wing theorists for its utility in hating the poor. A much better explanation for psychopathy among the 1% is that the corporate drive to put profits before all else encourages norms of manipulating people without compassion. The more readily corporate leaders succumb to this mind set, the more likely they will be to climb the ladder. As the corporate mentality dominates society, it reproduces its attitudes and expectations of behavior throughout every organization, institution and individual it touches.

In challenging what the market does to our souls, Alan Nasser said it so well:

A certain kind of society tends to produce a certain kind of person. More precisely, it discourages the development of certain human capacities and fosters the development of others. Aristotle, Rousseau, Marx and Dewey were the philosophers who were most illuminating on this. They argued that the postures required by successful functioning in a market economy tend to insinuate themselves into those areas of social intercourse which take place outside of the realm of the market proper. The result, they claimed, was that the arena for potentially altruistic and sympathetic behavior shrinks over time as society is gradually transformed into a huge marketplace. [35]As mentioned, there are differences in compassion and types of psychopathy between high and low income people. But the differences are not large. Perhaps, even in the corporate board room, many feel the old norms of group loyalty. It is also possible that differences are small, not because of the unwillingness of corporate executives to be ultra-manipulative, but because capitalism pushes everyone toward a “use people” mode.

Thus, building a new society involves going beyond equalizing material wealth. It means changing the core nature of interpersonal relationships. This requires vastly reducing the emphasis on material possessions. Relationships of people to people can never flourish as long as relationships of people to objects reign supreme.

As long as society continues to be deeply divided between those who tell others what to do and those who get told, it will not be possible to establish the emotional sharing that is the basis of widespread altruism. If the 1% are to develop the same level of understanding of others that the 99% has, they will need to walk in their shoes. If they continue to be the ones who live their lives telling others what to do while the rest of us continue being told what to do, they will not develop levels of compassion typical of the 99%.

This means that in office jobs, they should be able to share the joys of typing letters rather than ordering others to type for them. If we decide mining is necessary, those who are now the 1% should get to know that work life. In work at home, they should not be excluded from washing toilets but should participate in the same human activities as the rest of society. Creating a world of universal compassion requires a world of shared experiences.

Read the full article here: http://www.greens.org/s-r/60/60-06.html

	Reid Mukai on Saturday Matinee: Wizards
	Lara/Trace on Saturday Matinee: Wizards
	Lara/Trace on Saturday Matinee: From He…
	lobotero on Saturday Matinee: From He…
	Lara/Trace on Saturday Matinee: The Wicker…

After the Crash

Dispatches From a Long Recovery (Est. 10/2024)

Tag Archives: Mental Health

Politics as therapy: they want us to be just sick enough not to fight back

The Golden Era Of Knowledge Resistance Is Upon Us

Solutions

The Wisdom in the Dark Emotions

The Wisdom in the Dark Emotions