24 iunie 2011

THE GREATEST EPIDEMIC SICKNESS KNOWN TO HUMANITY: PART 1


Paul Levy Note: I consider this one of the most important articles I’ve ever written. If after reading it you feel so inspired, please forward this to all of your friends and lists. The next part of the article will be sent out in about a week or so.
In the book Columbus and other Cannibals, indigenous author Jack D. Forbes lucidly explores a psychological disease that has been informing human self-destructive behavior that Native American people have known about for years. After reading his book, it was clear to me that he was describing the same psycho-spiritual disease of the soul that I wrote about in my book, The Madness of George W. Bush: A Reflection of our Collective Psychosis. I introduce the idea that from the dawn of human history our species has fallen prey to a collective psychosis which I call malignant egophrenia. Speaking about this very same psychic epidemic, Forbes writes, “For several thousands of years human beings have suffered from a plague, a disease worse than leprosy, a sickness worse than malaria, a malady much more terrible than smallpox.”[i] Indigenous people have been tracking the same ‘psychic’[ii] virus that I call malignant egophrenia for many centuries and calling it ‘wetiko,’ a Cree term which refers to a diabolically wicked person or spirit who terrorizes others. Professor Forbes, who was one of the founders of the Native American movement during the early sixties, says, “Tragically, the history of the world for the past 2,000 years is, in great part, the story of the epidemiology of the wetiko disease.”[iii] Wetiko/malignant egophrenia is a ‘psychosis’ in the true sense of the word as being a ‘sickness of the soul or spirit.’ Though calling it by different names, Forbes and I are both pointing at the same illness of the psyche, soul and spirit that has been at the root of humanity’s inhumanity to itself.
As if performing a magic ritual, in exploring the entity of wetiko, we first have to invoke its spirit and enter into relationship with it. We must contemplate and engage wetiko as objectively as we are able, as if it exists outside of ourselves, lest we get too ‘mixed up’ with the object of our contemplation. Due to its unique psychic origin, the epidemiology of wetiko is different than any other disease. An intrinsic challenge to our investigation of the wetiko virus is that it is incarnating in the very psyche which itself is the means of our investigation. Aware of this conundrum, Forbes explains that he is attempting to examine the disease, “from a perspective as free as possible from assumptions created by the very disease being studied.”[iv] If we are not aware of the frame of reference through which we are examining the wetiko virus, our investigation will be tainted by the disease, obscuring the clear vision needed to start the healing process. Studying how wetiko disease manifests in others, as well as in the ‘other’ part of ourselves, will help us to see ‘it’ more objectively. Seeing this psychological disease manifesting in the world is the looking glass through which we can potentially recognize this same illness as it arises subjectively within our own minds.
After evoking an entity like wetiko, in order to study it as objectively as possible, we have to hermetically seal it within an alchemical container. This ensures that its mercurial spirit doesn’t vaporize back into the invisibility of the unconscious, where it would act itself out through us. Jung continually emphasized the importance of developing a container or vessel in which to catch troublesome spirits like wetiko. He writes, “Therefore, if anything is wrong, take it out of its place and put it in the vessel that is between your neighbor and yourself…For love of mankind, create a vessel into which you can catch all that damned poison. For it must be somewhere – it is always somewhere – and not to catch it, to say it doesn’t exist, gives the best chance to any germ.”[v] Wetiko is an elusive spirit that is challenging to pin down and say it is ‘this’ or ‘that.’ At the same time, it is critical that we attempt to delineate its properties. Unlike a physical virus, the wetiko bug can not be isolated materially, but its characteristic signature can be detected and seen in the peculiar operations of a psyche that is under its spell. To not recognize the existence of the wetiko germ – ‘to say it doesn’t exist’ – allows the psychic infection to act itself out unrestrained. Being ‘always somewhere’ is to be nonlocal, which means that it is always around, even potentially, or especially, within ourselves. In calling forth the wetiko spirit, we are simultaneously creating, through our inquiry itself, the container in which we can study this bug so as to understand what in fact we are dealing with, see how it operates out in the world, in others, and subjectively, within ourselves. In order to come full circle in our contemplative exercise/exorcise, we have to homeopathically take our contemplation back within ourselves. As if in a dream where the inner is the outer, we can recognize that the wetiko virus that we have been tracking ‘out there,’ outside of ourselves, is a reflection of and co-related to the same process within ourselves. Encoded in wetiko’s symptomology is a revelation, something that is most important for us to know.

A DISEASE OF CIVILIZATION

 Wetiko/malignant egophrenia is a disease of civilization, or lack thereof. To quote Forbes, “To a considerable degree, the development of the wetiko disease corresponds to the rise of what Europeans choose to call civilization. This is no mere coincidence.”[vi] The unsustainable nature of industrial civilization is based on, and increasingly requires violence to maintain itself. Genuine ‘civilization,’ in essence, means not killing people. Referring to the lack of ‘civility’ in modern society, Gandhi was asked what he thought of Western civilization and responded by saying, “I think it would be a good idea.” It makes sense that native people would know about malignant egophrenia, as they were both oppressed by, but weren’t, at least initially, under the ‘curse’ of modern civilization. Being under the sway of modern civilization can feel like something foreign to our nature is being imposed upon us, as if we are living in an occupied land. Modern civilization suffers from the overly one-sided dominance of the rational, intellectual mind, a one-sidedness that seemingly dis-connects us from nature, from empathy, and from ourselves. Due to its disassociation from the whole, wetiko is a disturber of the peace of humanity and the natural world, a sickness which spawns aggression and is capable of inciting violence amongst living beings. The wetiko virus is the root cause of the inhumanity in human nature, or shall we say, our seemingly inhuman nature. This ‘psychic virus,’ a ‘bug’ in ‘the system, in-forms and animates the madness of so-called civilization, which, in a self-perpetuating feedback loop feeds the madness within ourselves.
Forbes continues, “this disease, this wetiko (cannibal) psychosis, is the greatest epidemic sickness known to man.”[vii] We, as a species, are in the midst of a massive psychic epidemic, a virulent collective psychosis that has been brewing in the cauldron of humanity’s psyche from the beginning of time. Like a fractal, wetiko operates on multiple dimensions simultaneously – intra-personally (within individuals), inter-personally (between ourselves), as well as collectively (as a species). “Cannibalism,” in Forbes words, “is the consuming of another’s life for one’s own private purpose or profit.”[viii] Those afflicted with wetiko, like a cannibal, consume the life-force of others – human and nonhuman – for private purpose or profit, and do so without giving back something from their own lives. One example that symbolizes our self-destructive, collective madness is the oil companies destruction of the Amazonian rainforest, the lungs of our planet. This is literally a full-bodied revelation showing us what we are doing to ourselves. Another literal example that is symbolically illustrating the wetiko complex in action is Monsanto genetically engineering terminator seeds that do not reproduce a second generation, thus forcing farmers to buy new seeds from Monsanto for each year’s new crop. This makes survival for many poor farmers impossible, which has triggered a wave of suicides among farmers, as Monsanto grows richer from the process.
Forbes writes, “The overriding characteristic of the wetiko is that he consumes other human beings, that is, he is a predator and a cannibal. This is the central essence of the disease.”[ix] Predators, ‘full-blown’ wetikos are not in touch with their own humanity, and therefore can’t see the humanity in others. Instead, they relate to others either as potential prey or as a threat to their dominance. As if a different breed who is more animal-like predator than ordinary human being, someone fully taken over by the wetiko psychosis consumes others lives, physically, emotionally, psychically and meta-physically, beyond just the material body and physical possessions to the level of meaning itself. Wetikos are the ‘anti-artists’ of our culture, embodying the opposite of what creative artists do. Unlike an artist (please see my article “The Artist as Healer of the World”), who creates life-enhancing meaning and enriches the world without robbing others, a wetiko takes and consumes without giving anything back, continually draining and impoverishing the planet of resources.
We are currently in the midst of ‘the greatest epidemic sickness known to man’ (please see my article “Diagnosis: Psychic Epidemic”). Many of us don’t even realize this, as our collective insanity is so pervasive that it has become normalized. Our collective madness has become transparent to us, as we see and interpret the world through it, rendering our madness invisible, thereby unwittingly colluding with the collective psychosis that is wreaking incredible death and destruction on our planet. Being ‘trans-parent,’ our madness is beyond its mere appearance, which is to say, ‘beyond being apparent,’ i.e., not visible. Our collective psychosis is invisible to us, as it expresses itself both in the very way we are looking, as well as all of the unspoken ways we have been conditioned not to perceive. Due to its cloak of invisibility, we don’t see our madness, a psychic blindness which makes us complicit in the creation of our madness.
Many of us can’t fathom the level of evil to which full-blown wetikos have fallen prey, and of which they are capable. Our lack of imagination of the evil existing in potential in humanity is a direct reflection of a lack of intimacy with our own potential evil, which enables the malevolence of wetiko to have nearly free rein in our world (please see my article “Shedding Light on Evil”). In our psychic blindness we are complicit in the spreading of the evil of the wetiko psychosis, a systematic evil whose depth is beyond the capacity of words to fully describe. Evil paralyzes the ability to language our experience, creating a seemingly unbridgeable gap between language and the event it is supposed to describe. Finding that place of no words, we simultaneously discover and create a new language, a language which is universal and transcends language itself, a language known as art.

A PARASITE OF A DIFFERENT ORDER

When people are infected by the wetiko virus, Forbes writes, they are “the host for the wetiko parasites.”[x] The wetiko germ is a psychic tapeworm, a parasite of the mind. Just like certain computer viruses or malware infect and program a computer to self-destruct, mind-viruses like wetiko can program the human bio-computer to think, believe and behave in ways that result in our self-destruction. Wetiko is a virulent, psychic pathogen that insinuates thought-forms into our mind which, when unconsciously en-acted, feed it, and ultimately kills its host (us). It doesn’t want to kill us too quickly however, for to successfully implement its agenda of reproducing and propagating itself throughout the field, it must let the host live long enough to spread the virus. If the host dies too soon, the bug would be prematurely evicted and would suffer the inconvenience of having to find a new residence.
Like a cancer of the mind that metastasizes, in wetiko disease, a pathological part of the psyche co-opts and subsumes all of the healthy parts of the psyche into itself so as to serve its pathology. The personality then self-organizes an outer display of coherence around this pathogenic core, which ‘masks’ the inner dysfunction, making it hard to recognize. In a psychic coup d’etat, the wetiko bug can usurp and displace the person, who becomes its puppet and marionette. Like a parasite, the wetiko virus can take over the will of an animal more evolved than itself, enlisting that creature into serving its nefarious agenda. Once the parasite becomes sufficiently entrenched within the psyche, the prime directive coordinating a person’s behavior comes from the disease, as it is now the one calling the shots. Just as someone infected with the rabies virus will resist drinking water, which would flush out the infection, someone taken over by the wetiko parasite will have nothing to do with anything that will help them get rid of the disease. Wetikos are phobic towards the light of truth, which they avoid like the plague. In advanced stages, this process takes over the person so completely that we could rightfully say the person is no longer there; they are just an empty shell carrying the disease. In a sense there is just the disease, operating through what appears to be a human being. The person becomes fully identified with their mask, their persona, but it is as if there is no one behind the mask.

ALIEN INTRUSION

Speaking in his own language about the predation of the wetiko virus, the spiritual teacher Don Juan, of the Carlos Castaneda books, mentions that the ancient shamans called this “the topic of topics.”[xi] Don Juan explains, “We have a companion for life…We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The predator is our lord and master.”[xii] This sounds just like the state of affairs being pointed at in the Bible when, for example, The Gospel of John refers to the devil as “the ruler of this world” (14:30; 16:11), and Paul speaks of Satan as “the god of this world” (Cor. 4:4). The Gnostic Gospel of Phillip, talking about the root of evil that lies within all of us, makes the similar point that unless this evil is recognized, “It masters us. We are its slaves. It takes us captive.” (II, 3, 83.5-30) Speaking about the predator, Don Juan continues, “It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don’t do so.”[xiii] It is striking how Don Juan’s description of the effects of these predators is being enacted in our increasingly militarized society, as our freedoms and liberties get taken away step by step. It is as if an inner, invisible state of affairs existing as a yet unrealized archetypal pattern deep within the soul of humanity is revealing itself by materializing in, as, and through the outside world.
To quote Don Juan, “Indeed we are held prisoner! This was an energetic fact for the sorcerers of ancient Mexico.”[xiv] Don Juan is referring to an ‘energetic fact’ that I imagine most of us can relate to; i.e., there is ‘something’ within us that stops us from expressing our true creative genius and attaining our full potential. These predators are ‘time-bandits,’ consuming the precious hours of our lives, as if we are wage-slaves on a prison-planet ‘doing time.’ Deepening his description of these predators, Don Juan elaborates, “They took over because we are food for them…we are their sustenance. Just as we rear chickens in chicken coops, gallineros, the predators rear us in human coops, humaneros.”[xv] The wetiko virus particularly flourishes in overpopulated cities, where people are ‘coop-ed up.’ When we buy into group-think and are enlisted as a member of the herd, we become like sheep that are being led over the edge of a cliff, or cattle that are being raised to be slaughtered.
Don Juan continues, “The predators give us their mind, which becomes our mind.”[xvi] It is as if these predators are in competition with us for a ‘share’ of our own mind. The predator shape-shifts and assumes our form, and if we are unaware of its masquerade, we will identify with its invasive thought-forms as if they are our own, and act them out. We will mistakenly believe that we are acting on our own impulses, with our best interests in mind. This predator, Don Juan continues, “fears that any moment its maneuver is going to be uncovered and food is going to be denied.”[xvii] The wetiko predator has an inner necessity, a brute compulsion born out of terror, as it continually has to feed itself so as to postpone its ever-approaching death. Don Juan continues, “Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them [the predators].”[xviii] Cloaking itself in our form, this predator gets under our skin and ‘puts us on’ as a disguise, fooling us to ‘buy’ into its false version of who we are. (This is why the shortened name of Malignant Egophrenia is ‘ME disease,’ referring to a distortion of our identity, i.e., our sense of ‘me’-ness). Instead of being in our power and serving ourselves, we ‘unwittingly’ (which means to be ‘out of our wits,’ i.e., not in our ‘right’ mind) become the servant of the predator. Instead of being a sovereign being who is creating with our own thoughts, we will then be created by them, as the predator literally thinks in our place. It is as if the predator is sitting in our seat.
Speaking of the predator’s scheme, Don Juan says, “it proposes something, it agrees with its own proposition, and it makes you believe that you’ve done something of worth.”[xix] It is as if there is an alien ‘other,’ an extraterrestrial, metaphysical entity which is subliminally intruding its mind into ours in such a way that we identify with its point of view and dis-connect from our own. Don Juan refers to this situation as a ‘foreign installation,’ as if some alien race has set up a space station inside of our minds. This is exactly what the Gnostics – the ones who ‘know’ – are pointing at when they talk about alien predators called ‘Archons’ who infiltrate and subvert the workings of our mind.[xx] To the extent that we are not conscious of this alien take over of our psyche, we become drafted into the predator’s sinister agenda, unwittingly becoming its slaves. This state of inner, psychological warfare is mirrored by the sinister psy-ops (psychological operations) being instituted by the powers-that-be in the outside world. The disease feeds on our unawareness of it.

VAMPIRES

Forbes writes, “The wetiko psychosis is a sickness of the spirit that takes people down an ugly path with no heart…After all, the wetiko disease turns such people into werewolves and vampires, creatures of the Europeans nightmare world, and creatures of the wetiko’s reality.”[xxi] The wetiko psychosis takes people down, period. Werewolves and vampires are shape-shifting creatures, symbolic representations of the horrific potential within all of us to be taken over by and act out the archetypal shadow, regressing to an archaic level of the psyche and become like a predatory animal or nonhuman creature. When these not-yet-humanized psychic energies break through into consciousness and are not mediated through consciousness, Jung writes, “they sweep everything before them like a torrent and turn men into creatures for whom the word ‘beast’ is still too good a name.”[xxii]
Vampires, considered to be the darkest creature of evil’s arsenal, have haunted our imagination for ages, as they are representatives of a living process that exists deep within the human psyche. A vampire is not a human figure, but rather, is a soulless creature, a being who has lost its soul; or if it hasn’t lost its soul, its soul has been ‘damned,’ which is a soul that is lost. Either way, there’s something missing. Isolated from the world, it has lost any connection with the part of itself that is related to everything else; from its point of view, the world exists simply for its use. Although it has lost connection with its heart and soul, a vampire hasn’t lost its mind (though in one sense it has), as vampires often have clever and incisive intellects that cloak their pathology, making their disease hard to see. This is similar to how people in a deep state of trauma can have brilliant minds as well, a gift that can hide the extent of their trauma, making their malady hard to recognize. The sharpness of the vampire’s mind, instead of being devoted to gaining insight into their malady and healing from it, however, is used for the ‘passing on’ and propagation of their dark art.
One of the undead, a vampire is death taking living, human form. The wetiko virus is ultimately not a living life-form, but rather, a living form of death. Wetiko, like a virus, is ‘dead’ matter; it is only in a living creature that viruses acquires a ‘quasi-life.’ Members of the living dead, vampires are neither truly alive, nor truly dead. Like a full-fledged vampire, ‘full-blown’ wetikos have forfeited their humanity, becoming a conduit for the impersonal, transpersonal and depersonalizing wetiko virus to incarnate through them. They are a living portal, an opening in the third-dimensional fabric of space/time through which this contagious, virulent higher-dimensional virus can spread itself throughout the field, both locally and nonlocally.
Lacking a sense of soul, wetikos are efficient ‘machines,’ dedicated to preserving and serving “the state,” which, to quote Forbes, “is itself a creature of the wetikos who have seized control of its power apparatus.”[xxiii] A full-fledged wetiko has become a robotic automaton, conditioned to react to certain stimuli like a reflex. They have become part of ‘the machine,’ with no spontaneity, creativity, originality, nor free thinking programmed in. De-humanized, wetikos have lost touch with any sense of aesthetics, of appreciating the inherent beauty of life, and have become ‘an-aesthetic,’ i.e., anesthetized and numb to what it is to be a human being. Emissaries of an authoritarian, militarized, patriarchal planetary ‘culture,’ the wetiko bug breeds fascism, and terror. To quote the great healer Wilhelm Reich, “Fascism is the vampire leeched to the body of the living, the impulse to murder given free rein.”[xxiv] Fascism is the outer, collective political expression of an individual’s ravaged inner landscape that has been crippled and suppressed by the authoritarian civilization of ‘the machine.’
Like a vampire, in full-blown wetikos there is nobody home, which is one of the reasons why, symbolically speaking, vampires have no reflection in a mirror (which, mythologically speaking, reflect back images of the human soul). Full-blown wetikos are empty to the core, so there is nothing to reflect. Inwardly there is just an infinite void, a sponge that can never be saturated, a devouring black hole that is feeding on the universe. Their atrophied soul has been emptied out like a piece of wood hollowed out by psychic termites. Full-blown wetikos are so compulsively possessed by and identical with the unconscious in its destructive, consciousness-negating form that they are not able to see nor think about themselves, which philosopher Hannah Arendt claims is one of the primary characteristics of evil. Unable to self-reflect, they can no longer access within themselves the faculty of the psyche from which such activity derives. One of the reasons we can’t see a vampire’s reflection in a mirror, however, is because our own inner, unconscious vampire obscures the reflection, which is to say that the unacknowledged specter of our own shadow gets in the way.
A vampire casts no shadow. In order to cast a shadow, there has to be a source of light. In a vampire there is no light, only infinite darkness. Not being a living being, a vampire has no inherent reality, no substance. Only a thing of substantial existence can produce a shadow. Vampires can’t cast a shadow, however, because they are the living embodiment of and identical with the archetypal shadow. A shadow casts no shadow of itself, as the shadow itself has no substance. There are benefits that accrue to the vampire because of its ability to not cast a shadow –  it is then easier for the vampire to hide its true identity, move in the hidden shadows, become invisible, and be able to prey on people. Not casting a shadow, the vampire, a shape-shifter who is a master of camouflage and disguise, is able to easily seduce and entice the unaware, as sugar-coated vampires entrap us through our unconscious shadow and blind-spots. This is to say that the loss and dis-owning of our shadow can lead to vampirism. The vampire archetype gets activated within us when we turn our backs on our own darkness, rendering our shadow invisible to ourselves. We can’t see vampires because we have chosen not to see those aspects of ourselves that are most like the vampire. Our reluctance to see our own vampiric qualities blinds us to the vampiric energies in others.
In addition to the weak and defenseless, vampires seek out people who are on the verge of a quantum, evolutionary leap in consciousness, but have not yet fully integrated their realizations and come out the other side.  These individuals are in an energetically sensitive and ‘charged’ condition, and their openness and vulnerability invites the vampiric entities to help themselves and gorge on the light of their expanding awareness. The strategy of these predators is to distract us so as to keep our attention directed outwards, thereby stopping us from finding the light within ourselves, which would ‘kill’ the vampires. If we hold up a mirror and reflect back the insanity being exhibited by those stricken by the wetiko psychosis, we run the very real risk of being accused of being the ones who are crazy. If we do manage to connect with the light within ourselves and try to share it with others, these nonlocal vampiric entities (what I have in previous articles called ‘nonlocal demons,’ or NLD for short), not bound by the third-dimensional laws of space and time, will try, via their ‘connections’ to the nonlocal field, to stop us by influencing other people to turn against us. This process can destroy us, or, if we have the meta-awareness to see what is happening and are able to skillfully navigate our way through, can serve to further strengthen our intention, deepen our connection with the light of lucidity, hone our skill of creatively transmitting our realizations, and cultivate more open-hearted compassion. It is as if these psychic, nonlocal vampires are guardians of the threshold of evolution.
Just like vampires, full-blown wetikos have a thirst for the very thing they lack – the mystical essence of life – i.e., the ‘blood’ of our soul. In ‘consuming other human beings, wetiko disease is a feeding thing, a psychic eating disorder in which the stricken psyche consumes other psyches, as well as, ultimately, itself. Wetikos are what are called ‘psychophagic,’ i.e., soul-eaters. Savaged by the ferocity of their unending hunger, full-blown wetikos have become possessed by an insatiable craving that can never be filled. This vampiric feeding is an unholy parody, a satanic reflection, of the self-renewal of life. This perverse inner process is mirrored collectively by the consumer society in which we live, a culture that continually fans the flames of never-ending desires, conditioning us to always want MORE. As if starving, we are in an endless feeding frenzy, trying to fill a bottomless void. This process of rabid, obsessive/compulsive consumption is a reflection of a deeper, inner shared sense of spiritual starvation. The entity of the global economic system itself is a living symbol of out-of-control wetiko disease ‘in business.’
Viruses like wetiko are all about copying themselves. A virus can’t replicate itself, however, it has to use some other vehicle as its means of reproducing itself. They need us to be their birthing chamber. To the extent we are not aware of their ploy, these higher-dimensional spirit parasites put us on, wearing us like their third-dimensional space suits. These psychic vampires are compelled to replicate themselves through us so that we can then ‘pass on’ and transmit the bug to others. This process is analogous to when someone is infected with the rabies virus. In advanced stages of the disease, like a rabid animal they will be taken over by the irresistible urge to bite other creatures so as to pass on the virus. People taken over by the rabies virus are a living, frothing symbol of what the wetiko virus does in its full-blown virulent stage.
In a vampiric lineage, the wetiko virus’s self-propagation is accomplished through the medium of the ‘family system’ (be it our family of origin, or the human family), as the legacy of abuse (be it physical, sexual, political, emotional, psychological, or spiritual) gets passed down, both individually and collectively, and transmitted over generations, continually incarnating itself through the living. It is through the traumatic shattering of our wholeness that wetiko passes its fractured logic and distorted code into the body/mind of another. As if under a curse, our species has been suffering from a collective, inherited form of PTSD (Post-Traumatic Stress Disorder). Remaking their victims in their own image, the wetikos’ victims join the legion of the ‘damned,’ themselves becoming holders of an unholy lineage. This ‘curse’ will continue until we intervene in the spreading of this vampiric mind-parasite, and the chain of never-ending abuse is stopped.

HIGHLY CONTAGIOUS

Speaking about wetikos, Forbes says, “they are insane (unclean) in the true sense of the word. They are mentally ill and tragically, the form of soul-sickness that they carry is catching.”[xxv] Wetiko psychosis is highly contagious, spreading through the channel of our shared unconsciousness. Its vectors of infection and propagation do not travel like a physical pathogen. This fluidly moving, nomadically wandering bug reciprocally reinforces, feeds off of and into each of our unconscious blind-spots, which is how it nonlocally propagates itself throughout the field. In wetiko there is a code or logic which affects/infects awareness in an analogous way to how the DNA in a virus passes into and infects a cell. People who are channeling the vibratory frequency of wetiko align with each other through psychic resonance to reinforce their shared agreement so as to uphold their deranged view of reality. Collaboratively supporting their mutual psychosis, groups of people drawn together by the unconscious can potentially become a socio-political force with which to be reckoned. When a group of people are in agreement about anything, whether it is true or not, their alignment with each other exerts a contagious, magnetic field-of-force which can sway and attract the unaware into itself.
People taken over by the wetiko virus usually don’t suspect a thing about how they have been ‘conned.’ The wetiko culture offers no incentive for them to self-reflectingly speculate upon their depraved circumstance; on the contrary, the nonlocal field configures itself to conspire, enable and further cultivate their psychosis. When someone is a full-blown, unrecognized wetiko, the field around them torques so as to protect, collude with, and feed into their psychosis in a way that en-trances everyone around them. Once under the wetiko spell, they lose the capacity to recognize the wetiko pathology in others. In a situation of ‘group narcissism,’ wetikos at different stages of the disease assume particular postures and roles relative to each other so as to protect and shield themselves from their own insanity and darkness. They feed and reinforce each others’ narcissism because it enhances their own. Speaking about the type of person who is typically susceptible to fall prey to the wetiko virus, Forbes writes that it is usually the individual “whose strings are pulled by others or who follow a life-path dictated by others. Thus they are ripe for the wetiko infection.”[xxvi] Not in touch with their inner guidance, they project authority outside of themselves, and become very suggestible to the consensus, agreed-upon opinion of the dominant pack. Losing touch with their own discernment and ability for critical thinking, the ‘mass man’ becomes part of the mindless herd and falls prey to ‘group-think,’ whose members co-dependently enable each other to uphold their shared version of the (wetiko) world. Their group consensus about the nature of reality gets increasingly harder to sustain as time passes, however, as, like a house of cards ready to collapse at any moment, their vision of the world is based on the fundamental error of not being true. Strangely enough, people under the collective enchantment of wetiko become fanatically attached to supporting an agenda that oftentimes is diametrically opposed to serving their own best interest. This is an outer reflection of the inner state of being under the sway of the self-destructive wetiko parasite.
By being ‘unclean,’ it is as if there is an un-holy or evil spirit that has taken up residence in the beings of those taken over by wetiko. They are unwittingly being used as instruments, as covert operatives of this darker, unclean spirit to proliferate itself in the wider field. Secret agents of the disease, wetikos’ secret is self-secret, in that it is secret even to themselves. As is true for any of us when we are taken over by something other than ourselves, carriers of wetiko don’t know how possessed they are at any given moment. The experience of being taken over by something more powerful than themselves always happens in their blind spot (please see my article “Are We Possessed?”).
The wetiko bug influences our perceptions by stealth and subterfuge so as to hide and obfuscate itself from being seen. Like a higher-dimensional, alien form of psychic foliage, the wetiko germ implants its seeds into and takes root and germinates within our mind, distracting and deviating us from our true vocation, calling and spiritual path. The alien, and alienating, effect of the wetiko virus, the very thing we need to see, is disguised by the way we think, perceive, and give meaning to our experience. When someone becomes a full, card-carrying member of the cult of wetiko (please see my article “The Bush Cult”), it is as if their mind has been colonized by the virus in such a way that they themselves don’t have the slightest clue about their own pathological condition. Wetikos don’t experience themselves as needing help; for them other people are always ‘the problem.’ They usually don’t mind their disease, or even recognize it, because it is all they know, and their leaders and the very society they live in encourage them in it. They neither have an appreciation of their disorder, nor do they realize how truly sick they are.
Forbes writes, “one of the major traits characterizing the truly evil and extreme form of wetikoism is arrogance.”[xxvii] In being ‘full-blown,’ wetikos are arrogantly puffed up with their own self-importance, i.e., ‘inflated.’ Instruments for evil, wetikos are arrogantly, ignorantly and self-righteously convinced they are in possession of the truth and working for the highest good. It is as if they are unable to know that what they are doing is evil, unable to register their actions as anything other than good. Forbes concludes, “In any case, the wetiko disease, the sickness of exploitation, has been spreading as a contagion for the past several thousand years. And as a contagion unchecked by most vaccines, it tends to become worse rather than better with time. More and more people catch it, in more and more places, and they become the true teachers of the young.”[xxviii] Wetiko culture gets taught both at home and in ‘the academy,’ where people become ‘certified’ in the ways of its world, and are thus accredited and empowered to spread its corrupting ways on ever grander scales.
Speaking about the rapidly spreading wetiko contagion, Forbes writes, “It is spread by the wetikos themselves as they recruit or corrupt others. It is spread today by history books, television, military training programs, police training programs, comic books, pornographic magazines, films, right-wing movements, fanatics of various kinds, high-pressure missionary groups, and numerous governments.”[xxix] All of the mainstream, culturally-sanctioned, corporatized institutions are in the business of indoctrination, telling us what to think and not think about, as well as how to think. Our mind is continually being massaged into shape by the prevailing culture, as if our ‘true face’ is being ‘lifted.’ It is as if our spiritual pockets are being picked. Our ‘civilization’ has become the mouthpiece for the propaganda organ of the disease, entrancing us to ‘buy’ into its viewpoint as we are bled to death of what really counts most. The ‘culture’ (sic) that in-forms and forms around wetiko illness is itself a channel of its transmission, and if we sign on the dotted line and subscribe to its viewpoint, its life-denying culture will gradually subsume us into itself, as we become unwitting agents doing ITS bidding. This is how the ever-expanding, self-generating psychic empire of collective psychosis ‘works,’ as it takes over and increasingly approaches ‘full-employment.’
Full-blown wetikos might be petty tyrants at home or at work but still might be one of the impoverished and oppressed, wielding no real power in the world at large. What Forbes refers to as “Big Wetikos,” are full-blown wetikos who have climbed the wetiko ladder, jumped through the wetiko hoops, and have risen in the wetiko ranks so as to find themselves occupying positions of power where they can influence and control events in our world so as to game the system. The Big Wetikos who control the levers of power, be they the super wealthy, CEO’s of corporations, bank presidents, or leaders of nation-states, are particularly dangerous, as they define the terms of our dialogue, dominating the agreed upon historical narrative. Managing our perceptions through the propaganda engines of the mainstream, corporate media which they control (please see my article “The War on Consciousness”), Big Wetikos in positions of power create the limits of our conversation and debate. Wetiko is an idealogical virus whose ‘currency’ is the syntax of ideas. Wetiko deviates our mental syntax, i.e., the rules of how we form language, thereby distorting the semantics, the meaning we place on our experience of ourselves and the world. Wetiko is a semantic disorder, as it alters the axioms through which the psyche shapes, casts and ‘spells’ its words, thereby conjuring up its experiences. The thought-forms and beliefs that express and represent the wetiko virus act as an intrinisic, built-in control system, defining the limits of what we imagine our possibilities are, as individuals, nations and as a species. Wetikoism supports and perpetuates whatever prevailing myths, stories, dogmas and (un)holy books reinforce its nefarious, self-serving agenda. Books, and other forms of information, which don’t support wetikos warped version of the way things are, are metaphorically speaking, ‘burned’ (or in some cases, literally – the books of the aforementioned Wilhelm Reich, for example, were actually burned by the United States Government. In describing what he called ‘the emotional plague,’ Reich was in his own way pointing at the evils of the wetiko virus).
We live inside of a world that, like a dream, is an interactive mirror inseparable from our own inner being. A reflection of a condition deep within ourselves, wetiko disease is an unmediated, direct manifestation of the dreamlike nature of the universe, which is the very realization that wetiko is showing us. Recognizing the dreamlike nature of our situation creates a living antibody made out of awareness itself that is custom-designed to neutralize the psychic pathogen of wetiko. This is to say that encoded within the deadly pathology of wetiko is an insight and revelation which is its own cure (please see my article “Shadow Projection is its own Medicine”). Its own self-revelation, wetiko disease provides its own psychic medicine, but in order to receive its healing ‘benefits’ we have to recognize and more deeply understand this miracle in psycho-spiritual health care. How amazing – the very thing that is potentially destroying us is at the same time waking us up. A potential catalyst for our evolution as a species, we are all co-creating and dreaming wetiko up together. Wetiko is a truly quantum phenomenon, in that it is the deadliest poison and the most healing medicine co-joined in one superposed state. Will wetiko kill us? Or will it awaken us? Everything depends upon if we recognize what it is potentially revealing to us. The prognosis for wetiko/malignant egophrenia depends upon how we dream it.
Now that we have the dia-gnosis and pro-gnosis, all we need is to discover the cure, which requires having ‘gnosis' itself.... To be continued in Part 2.


Paul Levy

The Winners and the Losers

The World under Control


Under the sway of dualism, we have essentially sought to divide the world into two parts, one infinite and the other finite, and then to live wholly in the latter which, because it is finite, is amenable to control. We are like the frog who jumped into a well and, unable to see anything else or remember the vast world beyond, declared himself suzerain of all the universe. Our lordship over nature is at heart an egregious self-deception, because its first step is to attempt nature's precipitous reduction, which is equally a reduction of life, a reduction of experience, a reduction of feeling, and a reduction of being: a true Faustian exchange of the infinite for the finite.
This reduction comes in many guises and goes by many names. It is the domestication of the wild; it is the measuring and quantification of nature; it is the conversion of cultural, natural, social, and spiritual wealth into money. Because it is a reduction of life, violence is its inevitable accompaniment (actually I can think of no better definition of violence than the reduction of life); hence the rising crescendo of violence that has bled our civilization for thousands of years and approaches its feverish apogee as we conclude the present wholesale destruction of entire species, oceans, ecosystems, languages, cultures, and peoples.
From the weeding of a strawberry bed to the coercion of a child to the elimination of enemies in the name of national security, the cultivation and control of the world inherently requires violence. Violence is a built-in feature of our world-view; it is implicit in our conception of ourselves as separate beings in a universe of discrete others competing for survival; moreover the objectification of other beings, species, people, and the earth itself enables and legitimizes violence toward them. Violence seems not to be violence when it is only a weed, only an animal, only a savage, only an enemy, only a thing. Dehumanization of the victim is a well-known enabling device for torture and genocide, but dehumanization—turning human into object—is just a special case of our off-separation of ourselves from the rest of the world. To the extent that this is an artificial, illusory separation, the root cause of violence becomes clear. It is simply the result of an ignorance of the very deepest kind—that we know not who we are.
Thus it was that the great avatars of peace in human history counseled not more self-control, not an intensification of the effort to be nice, but rather a surrender into our true selves, which are not the separate, discrete selves of present-day science and religion. Buddha was suggesting no less when, asked "What are you?" by people awestruck at his radiance, answered simply, "I am awake." This is what a human being really is. And Jesus too was saying no less when he spoke of God's love—not for what we might or could be, but for what we truly are. Moses on the mountaintop asked the divine source, "Who shall I say sent me?" The answer: "I AM". I am what? Everything and nothing. When you take us apart, that special part of us we call self (soul, spirit, mind, consciousness) is not there. Thus we are nothing. When you separate us from any other part of the universe, we are less. Thus we are everything.
Because our demarcation of self and other is a false one, the violence we commit upon the other is actually committed upon ourselves. Here again we find a warning from some of our most venerable spiritual teachings. The doctrine of karma states that the effects of our actions are inescapable, that what we do to others we do to ourselves. Yet, characteristically, our religious institutions twist it to mean, "Be good or you will be punished." The Golden Rule works the same way. Since its original meaning, "As you do unto others, so you do unto yourself," is incoherent nonsense to the dualistic mind, we have perverted it into a rule, a standard of behavior to strive toward. Originally, both the doctrine of karma and the Golden Rule were mere statements of fact based on a different conception of self.
The statement "Love thy neighbor as thyself" (Leviticus 19:18, Matthew 22:39, and elsewhere) falls victim to the same dualistic misinterpretation. Instead of a rule, we might construe it as a simple statement of fact: As you love your neighbor, so do you love yourself. Self and neighbor are not actually separate. Jesus was not going around uttering simple moral platitudes. However, as he was speaking to people immersed in the myth of the separate self, it is no wonder that his teachings were immediately misinterpreted and written down in their current form. The prescriptive and proscriptive forms of spiritual teachings—that is, the do's and don'ts—coincide with the institutional interests of the political powers that coopt all religious movements from the moment of their founders' deaths, if not before.
The only way the dualistic mind can grapple with the idea of karma or the Golden Rule is to assume the existence of an external Judge, a cosmic referee who weighs one's actions and metes out the corresponding rewards and punishments. When you and your neighbor are fundamentally separate, then there is no intrinsic reason why what you do unto your neighbor should necessarily come back to affect yourself—especially if you take sufficient precautions. An omniscient God is needed to bring those consequences to you. The idea of God as a separate power external to nature who enforces morality is therefore a crutch for the mind lost in the myth of separateness, a means of understanding the consequences of our treatment of Others. As such the idea of a supernal God might have a salutary effect in the short term, but runs the risk of reinforcing the illusion of separation. That is what has happened in most contemporary Christian churches, which treat humanity's trashing of the earth as a secular matter, not one of the utmost spiritual urgency.
From the dualistic perspective, what I've heard some Christians say, that there can be no morality without a belief in God, is actually true. "If God does not exist, everything is permitted."i Otherwise, what is to stop me from doing ill to my neighbor, as long as I take enough precautions? In theory, I can get away with it. We can go ahead and clearcut the forests. Maybe the consequences won't come back to haunt us, and if they do, we can manage them. This leads again to a world under control. We can get away with treating the world as a resource, a thing, an other, as long as we can manage the pragmatic consequences of that—and there is no reason to think we can't. We can do unto the world whatever we like with impunity, as long as we are clever enough. This all changes with the understanding that self and world, man and nature, are not truly separate. For then there is no escape; then, any effort at control can only postpone the inevitable. The idea of a separate, omniscient, judging, rewarding and punishing God mediates this understanding to the dualistic mind. Unfortunately, the dualistic conception of God invariably leads us to think in terms of pleasing God, obeying God's rules, seeking to gain divine rewards and avoid divine punishments. It leads us, in other words, right back to the regime of control.

By creating an artificial cleavage between self and other, the dualism that divides the world into two parts severs us from part of ourselves. It leaves us partial beings. To fill up the incompleteness we add more and more to ourselves, more property, more material and spiritual baggage, more ego, more self-importance: an expanding territory of self that seeks to subordinate the whole world by bringing it under control. However, by seeking to own as much of the world as possible, we only exacerbate the alienation from the rest of the universe, whose infinity dwarfs us into insignificance no matter how much we acquire. The interior wound—the loss of our inner connection to nature—is never healed by the accretion of more and more self on the outside.
The root of the world crisis is not inherent selfishness or greed that must be overcome. The solution is not to make do with less, sacrifice our best interests, or impose limits on ourselves. These solutions spring from a mentality of scarcity, and it is precisely the mentality of scarcity (which is implicit in the quantization and propertization of the world that makes the infinite finite) that motivates us to hoard and accumulate, possess and own, keep and guard, fence and control. Consider the opposite mentality: "The good things of the world are abundant. There is plenty for everyone. My needs are abundantly provided. I can have my heart's desires." Someone living in such a mindset has no need to own, hoard, or control, because after all, there is plenty. Indigenous hunter-gatherer societies amazed their initial visitors with their guileless, open-handed generosity. As Columbus wrote of the Arawak (before murdering and enslaving them), "They are so ingenuous and free with all they have, that no one would believe it who has not seen it... Of anything they possess, if it be asked of them, they never say no; on the contrary, they invite you to share it and show as much love as if their hearts went with it..."ii Was an intense acculturation process applied to Arawak children in order to override their inherently greedy, selfish natures and impose the desire to share? I doubt it. Intuitively, we describe their behavior as childish, innocent, or guileless—adjectives that suggest that theirs is the original state of the unspoiled human being. Fully immersed in the reality and the mentality of abundance, sharing came naturally. When "mine" is not a concept, sharing is easy.
Characteristically, some modern anthropologists try to explain away primitive generosity and gift relationships in the terms of economics: costs and benefits to the separate self. Marcel Mauss set the tone in the early 20th century when he tried to analyze gifts as a competitive means to put other under obligationiii, an idea echoed by modern theorists such as Richard Posner.iv Both see gift-giving as a means to generate prestige and as a kind of insurance policy in the absence of accumulative mechanisms in primitive societies—if I give you a gift you "owe me one". While such motives undoubtedly exist, to see them as primary is to project our own cultural biases. Such ideological contortions are necessary to preserve the assumptions upon which they rest—our civilization's understanding of self and world. From the perspective of the discrete and separate self, altruism simply does not make sense unless some transactional model can reduce it to selfishness in disguise.
Derrick Jensen describes Ruth Benedict's attempt to categorize cultures into good (life-affirming, non-violent, egalitarian, gentle, friendly, and free from cruelty, harsh punishment, exploitation, jealousy, humiliation, and depression) and bad (violent, aggressive, cruel, warlike, competitive, and hierarchical), and to discover what rule or factor distinguished them.v Her conclusion: "The social forms and institutions of nonaggressive cultures positively reinforce acts that benefit the group as a whole while negatively reinforcing acts (and eliminating goals) that harm some members of the group. The social forms of aggressive cultures, on the other hand, reward actions that emphasize individual gain, even or especially when that gain harms others in the community." So it is not necessary that "mine" not be a concept, only that social forms and institutions discourage the accumulation of mine. Universal mechanisms of sharing, for instance, obviously make the hoarding of possessions irrational.
But before we conclude that we must change our "social forms and institutions," it would perhaps behoove us to dig a little deeper and ask, "From what basis do these social forms and institutions arise?" While hunter-gatherers indeed had intricate mechanisms to maintain an egalitarian society, these social forms arose naturally out of their sense of self, which was still not so rigidly defined as discrete and separate. Possibly, the objective, outward rules and taboos—Benedict's "forms and institutions"—only became necessary as the separation of self progressed through the Paleolithic. In any event, we cannot hope to produce, ex nihilo, new social forms of positive and negative reinforcement in the absence of the proper substructure: a broader, more open sense of the self.
We have become confused. Rational self-interest has become the dupe of our culture's perceptions, so that it is neither rational nor in our interest. Our selfish behavior is only superficially so; actually it conflicts with our true best interests. Chief among such behavior is that which ruthlessly maximizes the perceived benefits of the skin-encapsulated ego. Limiting our destructiveness is not a matter of reining in our natural selfish impulses; it is a matter of understanding who we really are. When we do not know who we are, of course our selfishness cannot benefit our true selves. Hence, the endemic misery in our society among its winners and losers alike.
It would be one thing if, indeed, the world were essentially a competitive arena destined to have winners and losers. We would then be justified in making every effort to be among the winners. The sad truth, though, is that in our society, the winners are among the biggest losers of all. Now, that is a bold statement indeed. Reading it, you may suspect I am deficient in knowledge or compassion. What are the petty troubles of the rich compared to the horrendous suffering of our culture's victims? What's a little angst or depression next to starvation, destitution, murder, genocide, tyranny, torture, the smashing of cultures, the looting of ecosystems? Surely I must be oblivious to the true magnitude of the horror.
The litany of our culture's victims is nearly endless—the indigenous peoples, the poor, the ecosystems that have been sacrificed in the interests of wealth and power—but we could hardly blame the exploiters if the alternative were to be themselves among the victims. Who can blame someone for being good to themselves? If the world is in essence "lunch or become lunch" (as I once saw ecology defined), then we cannot blame someone for striving to be in the former category. In such a world, an appropriate ethical system would have the winners be as nice as possible to the losers, offering safety nets to the poor, remediation to the environment, limits on how big a winner you can be. This, in essence, is political liberalism, which does not question any fundamental assumptions. In addition, saintly individuals and their imitators might cast themselves among the losers on purpose (even though they could be a "winner" if they so deigned), thereby demonstrating just how nice they are, refusing to take more than their share, nobly sacrificing their chance to enjoy the rewards of privilege. Of course, unless you actually are a saint, this self-sacrificial mentality eventually generates resentment at those who decide to enjoy the fruits of being a winner, a resentment often apparent in social and environmental activists. But all of this assumes that the winners really are winners. And that is a deception! Our winners have successfully maximized their "rational self-interest" only to find the promise of secure happiness betrayed.
Do not waste your energy being angry at the rich and powerful. As the Bolsheviks unwittingly demonstrated, nothing much changes even if the rich and powerful are overthrown. Moreover, that anger is in fact counterproductive. Often, the hidden message of activist rhetoric is, "Do not be too good to yourself," or "You are bad for being good to yourself." No wonder so many people are turned off. Those who rely on guilt or shame to persuade us to limit our participation in the destruction of the planet and its people are, in a very subtle way, perpetuating some of the deep axioms that drive the destruction in the first place. They are resorting to a form of control, control over an iniquitous human nature. In a subtle way, they reenact and reinforce the same war of conquest that has left the planet in tatters.
Another hidden assumption is that the good life, whether we unabashedly pursue it or nobly sacrifice it, is actually a good life. It is not. We are chasing a mirage. We have been tricked, duped into the aggrandizement of a narrow self that ultimately doesn't even exist.

The clearest indication of the fraud comes when the program of control (temporarily) succeeds. Even when all the bases are covered, every eventuality anticipated, even at the very pinnacle of health, wealth, and power—even then an enervating ennui creeps into life, starting with the empty crevices, the moments of boredom, and ultimately spreading to engulf the entirety of existence. Initially deniable, perhaps, by intensifying the success, the power, the stimulation, it comes back stronger and stronger until it holds every waking moment in merciless thrall. This is not a new phenomenon, as Lewis Mumford observes:
An Egyptian story . . . reveals the emptiness of a Pharaoh's life, in which every desire was too easily satisfied, and time hung with unbearable heaviness on his hands. Desperate, he appealed to his counselors for some relief from his boredom; and one of them put forth a classic suggestion: that he fill a boat with thinly veiled, almost naked girls, who would paddle over the water and sing songs for him. For the hour, the Pharaoh's dreadful tedium, to his great delight, was overcome."vi
And in Ecclesiastes we read,
. . . I gathered me also silver and gold, and the treasure of kings and of the provinces; I gathered me men-singers and women-singers, and the delights of the sons of men, musical instruments, and that of all sorts . . . And whatsoever mine eyes desired I kept not from them; I withheld not my heart from any joy; for my heart rejoiced because of all my labor; and this was my portion from all my labor. Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do; and, behold, all was vanity and a striving after wind, and there was no profit under the sun."
The depredations of our culture in the name of security, ease, and control have created untold misery in this world, and for no good reason. Not only is life at the pinnacle of success infamously devoid of intimacy, community, authenticity, and meaning, but even the security and control to which these have been sacrificed is a sham. For the sake of security we have shut off real living, and in return have received not even security but only a temporary semblance of it.
Imagine how fatuous our attempts at security will seem, when one day the multiple crises engendered by the regime of objectification and control converge to engulf us. How pathetic, how futile are our locks and gates, insurance and investments, résumés and expertise, when the intrusion of a personal calamity puts the lie to our illusion of control. All the more for the collective, global calamities that are already written into our future.
To reverse the tide of destruction that has engulfed our living planet, our society, our communities, and our psyches, it will not be enough to try harder to be nice. Religions have enjoined us to that attempt for thousands of years. It hasn't worked. Yet, religion and conventional control-based morality concludes that we must try harder yet—we must do even more of what hasn't worked. If that were the only solution, it would be bad news indeed, and the despair of so many activists would be justified. Even if trying harder succeeded, we would be consigned to an eternity of trying, of struggle. Is peace, sustainability, and goodness, individually or for the world, only possible through unending struggle against ourselves?
This book proposes another way: a shift of consciousness that will expand our sense of self and thereby change our selfishness into a force for healing. The problem is not selfishness, it is that we misconceive the self. We need not expend superhuman efforts to build a tower to the sky. The sky is all around us already.

by Charles Eisenstein