The Art of We Happy Few
There are no more barriers to cross. All I have in common with the uncontrollable and the insane, the vicious and the evil, all the mayhem I have caused and my utter indifference toward it, I have now surpassed. My pain is constant and sharp and I do not hope for a better world for anyone; in fact, I want my pain to be inflicted on others. I want no one to escape. But even after admitting this, there is no catharsis. My punishment continues to elude me, and I gain no deeper knowledge of myself; no new knowledge can be extracted from my telling. This confession has meant nothing.Patrick Bateman (American Psycho)
American Psycho, 2001
You may need to read Esotericism 101, Planetary Chronicles, Planetary Cybernetics 101 Pt.1, and Cybernetics 101 Pt.2 from Main Menu to understand some concepts/terms in here.
This is a guide for surface/LW to understand the Lurkers' entanglement within ourselves and the genesis of the shadows.
Introduction
Since the 1920s, mainstream academia and media have tried their best to obstruct public understanding of metaphysical systems, because esoteric knowledge serves as a tool capable of interconnecting all things. This series of actions has resulted in rigidified human minds, leading to a cessation of exploration into anything lying beyond the liminal of established cognition. Worse still, the direct consequence is the stagnation of the fields of psychiatry and mental health.
Over the past two decades, scientific research in psychiatry has consumed more than tens of billions of dollars, and escalating financial expenditures have extended the reach of psychopathological treatment to an unprecedented depth and breadth. Yet, mental health in the Western world has not improved over the last twenty years; on the contrary, it has deteriorated. As lifestyles and sociocultural norms become highly homogenized due to the development of markets and information technology, this mental crisis is spreading with the internet's globalization.
This situation is not a phenomenon of underinvestment or resource scarcity. As a "super-industry" spanning both the private profit and public non-profit sectors, the mental health field enjoys implicit policy support and generates revenue through the peddling of pharmaceuticals and treatment protocols that far exceeds the numbers previously mentioned.
Since mental health and psychiatry entered the public consciousness and the sphere of political decision-making in the 1980s, successive governments and major corporations have been continuously committed to a new vision of reengineering human mental health. To paraphrase the Thatcher government, psychiatry serves as a shortcut to redefining the humans' inner world. Their aim was to create a "New Type of Human"—one who is resilient, robust, optimistic, savvy, and adherent to the dogmas of "individualism". In such context, governments and corporations have defined "recovery" simply as "returning to the workplace," attributing suffering to erroneous thoughts, rather than to toxic social, political, and working environments. (1)
The Art of Deathloop
By relentlessly promoting high-margin pharmaceutical interventions with discourse and narrative of major pharmaceutical companies, mental health diagnosis and treatment have been transformed into a new form of "mental taxes," "alternative sedative," and "spiritual indulgence." As Professor J. Davies states: "Our suffering is no longer seen as a vital call for change or as a guide for any potential transformation; instead, it has turned into pure business opportunities and profit. Countless emerging industries—with extremely high market valuations and paid for jointly by governments and individuals—offering 'explanations' and 'solutions' for pains of life."
The cosmetics industry attributes our distress to our aging and physical features; the fitness and diet industries blame our bodily "imperfections" and so-called laziness; the fashion industry points out our "outdatedness"; and the pharmaceutical industry blames us for lacking certain brain chemistries. Each industry seems to offer a "one-for-all" cure to bring emotional well-being and personal success, yet they all share and propagate the same consumerist philosophy: "Suffering is bad, but we can do nothing about it (you'd better bear for it)." (1)
The Art of We Happy Few
A continuous stream of new mental health software, pharmaceuticals, and therapies began to be invented. Driven by tremendous interests and a desire to obscure society's real contradictions, this burgeoning industry transformed the entire methodology of mental health into a sedative—one that suppresses our discontent, maintains our "productivity" . The very things claiming to help us "began" to harm us. With the over-medicalization and increasing commercialization of psychiatric prescription drugs, more and more forms of shame, stigma, and disability have been manufactured. Ineffective treatments and medications are consistently overvalued according to the demands of the market and social control, eventuall reflected in poor clinical outcomes.
From the post-war period through nowadays, a new role "manager" emerged, dedicated to "intervening" in specific mental conditions, prioritizing the demands of "economic growth" over our own needs, and ultimately numbing us to the social roots of psychological distress. Consequently, the modern world is being rapidly pacified and medicated by an endless proliferation of new mental health issues and expensive "solutions." All these interventions vastly overstate their benefits, subtly lecturing us to accept the status quo and endure suffering rather than to stand up and challenge the social relations and conditions that harm us. (1)
Rather than being originated from and sustained by a discipline of psychiatry or psychology, these social policies are better understood as a form of neo social management science—the tip of an iceberg within a cybernetics-based social system.
Essence of Social Management: Cybernetics
ENIAC computer, 1946
The development of anti-aircraft weapons for tracking high-speed targets spurred the research and creation of intelligent mechanisms capable of predicting future states or positions more rapidly than the human brain. Speed, efficiency, and reliability were emphasized—that is, a system characterized by swift response and without any error. The ENIAC (Electronic Numerical Integrator and Computer), as the first high-performance digital computer, was designed to conduct rapid ballistic calculations and utilize the results to precisely adjust the firing trajectories of anti-aircraft artillery. (4)
In 1948, American computer scientist Norbert Wiener defined cybernetics as "the scientific study of control and regulation in machines, and the analogous principles of control when applied to living organisms or social organizations." In other words, it is the scientific inquiry into how humans, animals, and machines control and communicate with one another.
Macy Conferences, 1947
Through the Macy conferences, they formally integrated their methodologies into the research paradigms of information theory and cognitive psychology. They were the luminaries of cybernetics: John von Neumann, Oswald Veblen, Vannevar Bush, Norbert Wiener, Warren McCulloch, Gregory Bateson, and Claude Shannon, among others." Such research inaugurated the core metaphor of the cybernetic imagination: that the human being can be viewed as an automated intelligent system, and conversely, that an automated intelligent system can be viewed as a human being. It is not only a simulation of reality, but a simulated reality. (4)
These metaphors gradually coalesced around a question posed by John Stroud at the sixth Macy Conference—a question for which a definitive answer remained elusive:
"We know as much as possible about how the automatic fire control system works: it transmits information to the tracker (of the anti-aircraft gun), and from the tracker to the relevant transmission gears of the gun. The human gunner is encompassed by highly precise, known mechanisms, and thus the question arises:
'What kind of machine have we put in the middle? '"(4)
After several Macy Conferences and with funding from Western governments and multinational corporations, numerous universities and research institutes—particularly those studying the relationship between technology and society—systematically proposed corresponding solutions. Post-1970s information theorists and cyberneticians displayed their most ardent optimism, envisioning a so-called "Worker-Free Society." The most undesirable features of industrial society—meaningless work, vast impersonal organizations, rigid procedures and hierarchies, anonymous and alienating urban existence—were fading away (in their thoughts). (2)
In their mind, the Information Age promised a society brimming with diversity, flexibility, creativity, and equality. These pledges included:
- The restoration of computer-assisted artisanal skills and handicraft traditions.
- Telephone shopping.
- The conveniences of electronic banking and interactive entertainment.
- Expert systems assisting in education, healthcare, psychotherapy, and home security.
- A participatory democracy through electronic town halls.
- The dissemination of various forms of knowledge on an unprecedented historical scale.
Brave New World, Aldous Huxley
A substantial volume of cybernetics research findings flowed directly to Western political decision-makers and elite commercial institutions. These included recommendations for the West to pivot from goods production to a service economy; to reallocate labor from manual to technological work; to assess and predict human systemic capacity; as well as computer-based Game Theory, Big Data, and systems analysis. Arguably, the research on management science and scientific systems emerging from this era established the trail of human development for the past seven decades and the seventy to come.
Robotics expert Hans Moravec even asserted that our machines would eventually become sufficiently intelligent to self-maintain, self-replicate, and self-improve without humen's aid. When this occurs, humanity will perish, having forfeited its evolutionary authority in a new competitive paradigm, replaced by what Moravec termed humanity's "Mind Descendants." (2)
The computer was viewed not merely as a servant to humanity, but also as a potential successor species—the next stage of "evolution." (2)
From that on, human beings have been forcibly demoted themselves to a robot-like entity within the framework of cybernetics and social management. Beyond software and hardware, "managers" found themselves with an additional alternative: wetware (wet software/hardware - human brain).
The Big Short, 2015
These inquiries will culminate in a post-industrial society organized around cutting-edge knowledge, steered by institutionalized social control to direct innovation and transformation, with scientists, engineers, and administrators in large corporations and government agencies at its core. In this society, humans will possess the rationalist skills and "rationalist virtues" necessary to sustain the continuous evolution of organizational and technological complexity. It is precisely this new trend in research that has directly propelled the rise of management science, which in turn has advanced the socialization of corporate equity. The capitalist decision-making stratum we know today—composed of investment banks, public and private funds, consulting firms, elite law practices, and multinational tech giants—has emerged in response to these new developments.
These ruthless and invisible hands have pushed the application of management science to its zenith, transforming the socialization of equity into an ultimate instrument for bleeding the publics to feed the few. We must acknowledge that, in terms of intellectual development and knowledge architecture, they have indeed maintained a near-hegemonic dominance over the past seventy-plus years. No matter how lavishly cybernetic scholars and optimists may embellish this new societal vision, the true intentions and ideas concealed behind such a blueprint remain chillingly unsettling. (2)
Entropism: A Hidden Paradigm
Perhaps after hearing these perspectives above, every view sounds so thrilling, unabashedly elitist and techno-utilitarian, you might still wonder: where does such a widespread disregard for the value of ordinaries come from?
What kind of idea forged its source, its foundation?
Because this theory (cybernetics) itself is grounded in a universal scientific concept—entropy.
The physical meaning of entropy is a measure of molecular disorder; in other words, entropy quantifies the degree of chaos in a close system. Entropy increase means that in an isolated system, things always spontaneously and irreversibly tend toward more chaotic form. When entropy reaches its maximum, the system falls into severe chaos and ultimately meets its demise.
It is evident that this materialism-dominated pessimism is ubiquitous. However, due to the widespread rejection and stigmatization of esoteric and metaphysical studies, the scientific community is destined to perceive everything as operating under an invisible, unspeakable force (hand) that further exacerbates the norm of disorders.
The human use of human beings, Norbert Wiener
Norbert Wiener, the proponent of cybernetics, believed that the increase of entropy is inevitable on a universal scale. However, entropy can be controlled if it is under some sort of range. Therefore, a system of forced intervention should be established to minimize the generation of entropy. The practical solution is large-scale/standardized processes that input predetermined worldviews, behavioral paradigms, and norms into the human mind as a "vessel."
This entropy-based worldview has profoundly influenced the development of science since the 19th century, to the extent that it is still regarded as a scientific pillar today. Personally, I would like to call it "Entropism."
This term originates from a popular video game—Cyberpunk 2077, where it describes an aesthetic design that is inspired by technological utilitarianism.
Entropism style art concept (Cyberpunk 2077)
I can tell that most readers' first reaction to seeing this image wouldn't be delightful but rather a mix of astonishment and revulsion. The "high tech, low life" concept from the sci-fi authors in the 1970s has long become part of our life.
This is one manifestation of materialism reaching its peak—people "self-willingly" abandon awareness to become slaves of matter and mind. With the omnipresence of management science, even emotions and reactions are constantly quantified and segmented through big data.
We can begin to comprehend what Heidegger identified as the "supreme danger" in modern technology (The Question Concerning Technology, and Other Essays). His view was that the scientific paradigm underpinning the modern technological revolution is essentially a mathematical extension of the utilitarian principles of technique or fabrication.
Humans' repeated, unconscious relinquishment of their inherent humanity and their subjectivity (rights). This surrender remains imperceptible, covered by "improving material conditions". Its ultimate outcome is the cyberpunk's "High Tech, Low Life." Many tend to interpret "low life" merely as material exploitation, yet more terrifying is the total collapse of the human spiritual world and the invasive colonization of humanity's grasp over their individual destinies.
Nature is forcibly reconstituted within molecular and sub-molecular systems, which offer ever-expanding potential for its exploitation as a resource. In Heidegger's terms, the world is transformed into a "placing reserve," awaiting its deployment in human productive activities. Within the framework of technological rationality, the danger inherent in this "enframing" (Gestell) of the world lies in its fundamental threat to humanity's responsibility for existential questions. The transformation of nature to mathematical relations means it no longer serves as an object that challenges human cognitive faculties, nor does it retain the capacity to inspire faith, reverence, or compassion that transcends humankind. (2)
As Mark Weiser, the inventor of ubiquitous computing, said, eventually, a cybernetic ambition will be taken place. They became obsessed with employing rationalizing power to manage the world with order and optimization—from urban planning based on spatial distribution calculated through population counts to representing society and every living being along with their environment as part of the computer system. (2)
Humans' suffering and sorrow would thereby become standardized metrics for quantified emotional feedback, enabling the measurement of people's sensory thresholds.
Those cyberneticians and technological optimists believed:When everything can be "quantified," it means everything can be "standardized."When everything can be "standardized," it means everything can be "predicted."
The reduction of the world's objectivity to a standing resource implies that humanity itself has become a factor and resource in the technological exploitation of nature.(2)
A Clockwork Orange, Anthony Burgess
With the advancement of psychological experimentation and the implementation of large-scale social experiments, we have to face a brutal fact: our emotions, behaviors, and thoughts are being manipulated by a calibrated machine, and its operating pace continues to accelerate with the aid of modern technology.
People are gradually transforming into "wetware" and "dead machina" (pigs in cyberspace). The former can be seen as cogs or springs in the machine—workers on the production lines—while the latter refers to those who are unable to completely integrate into the system, despite highly developed information technologies and biotech.
How to settle all these "dead machinas"? By deploying modern cultures and consumerism, with their homogenized symbols, this has become the most effective way for achieving such control. The overwhelmingly repetitive and dizzying cultural symbols in reality serve as the clearest proof of mass culture functioning as a narcotic. This type of culture requires no depth—it only needs to provide the most direct, intense, and constantly refreshed stimulation.
Mass culture must be consumerized to sustain its ceaseless "vitality" and "novelty." This is achieved specifically through what Baudrillard termed the "theory of simulacra." It refers to a condition where humans no longer use cultural symbols to reflect or simulate a specific reality but instead use symbols to refer to other symbols. No longer seeking inspiration from reality, they mechanically produce within established cultural symbols and forms for commercial purposes, becoming "reduplications of copies" and creating an infinite loop. Ultimately, this forges a world of cultural symbols devoid of any authentic substance yet capable of limitless commercial proliferation. And such a world perfectly meets the needs of the "dead machina." (2)
Thus, Science Fiction does not aim to give us images of the future anymore, but rather to defamiliarize and restructure our experience of our own present. (Fredric Jameson)
The extremity of this reality compels humanity to return to its inner mission. By discovering the origins of this "modern crisis" through the lenses of psychology—and even mysticism.
Presence of the Shadows and how it worked
People exhaust themselves trying to keep up with the draining rhythm of the simulacra-based cyber metropolis, seeking pleasure through intense psychological fluctuations. This extreme form of hedonism originated in the industrial cities of a century ago. Now, developed nightlife and internet infrastructure filled our pleasure systems, allowing human emotions to be switched on and off like machine toggles.
We have become like electronic software, requiring zero tangible to function as an exterior trigger. The wetware of the human nervous system grows increasingly analogous to the hardware of mechanical technology and the software of electronic systems. Humanity has lost its sense of ethical responsibility, replacing it with shifting novelties and stimuli that shock us into numbness. (3)
Macintosh, 1984
The psychologist Carl Jung proposed a concept in the early 20th century in his works—the Shadow.
“The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge.”
— Carl Jung, Aion (1951)
Our growing indifference toward our own experiences and those of the world around us has led us to increasingly distance and neglect our shadow—the reflection born of our traumatic experiences.
Jung's Theories
For many reasons, we all hide parts of ourselves that we "dislike"—or believe society would disapprove of—and so we push these aspects into our unconsciousness. It is these suppressed identities and experiences that form our Shadow.
Humans remain highly social, and what we fear most is expulsion from the group—from society. Therefore, to avoid being cast out from our homes or communities, we strive to fit in at all costs. In our childhood, we begin to discern the boundaries between what is socially "acceptable" and "unacceptable," and we spend the rest of our lives striving to adhere.
Our society teaches us that certain behaviors, emotional patterns, sexual desires, lifestyle choices, and so forth, are inappropriate. These "unacceptable" qualities are often the very ones that "disrupt" the social order—and in such circumstance means forcing people to confront what makes them uncomfortable. Those who embody these qualities become misfits within the evolving society.
When we cross these boundaries—as we often do—we face social resistance and opposition. People scrutinize, condemn, and gossip about us, and the ensuing unpleasant emotions can feel overwhelming. We don't actually need to suffer because of others' prejudices against us. But we usually end up internalizing these resistances or oppositions and imposing them upon ourselves. (6)
The "only" way to escape from such perpetual, recurring pain is to bury it—withdrawing into the "snail shell" of our ego. We tell ourselves who we should be, who we should not be, and what we would never do to protect ourselves. Eventually, we come to believe these thoughts. Once we form a firm belief about something, we unconsciously discard all information that contradicts it. In psychological terms, this is known as confirmation bias: the tendency to interpret or ignore information in a way that confirms what one already believes. (6)
"Unfortunately there is no doubt about the fact that man is, as a whole, less good than he imagines himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is.If an inferiority is conscious, one always has a chance to correct it. Furthermore, it is constantly in contact with other interests, so that it is steadily subjected to modifications. But if it is repressed and isolated from consciousness, it never gets corrected. "
— Carl Jung, Psychology and Religion (1938)
It is extraordinarily difficult to see the shadow within ourselves, which is why so few ever manage it. We are remarkably adept at spotting the unwelcome traits from others. Frankly, we even revel in it. We relish gossiping about others; the entire celebrity industry is built upon this very aspect.
Seeing in others the inner qualities we are unwilling to acknowledge in ourselves is what Jung termed "projection." Although our conscious mind strives to avoid facing these issues within us, they remain unresolved in the unconscious, compelling us to magnify the flaws of others. We first reject these traits within ourselves, and then project them onto others. (6)
Ironically, the more we avoid what makes us—and others—uncomfortable, the less capable we become of facing, healing, or integrating it. If failing to heal is profoundly harmful for an individual, it becomes catastrophic when the majority fails collectively. These shadows reside not only within each of us individually but also permeate the collective unconscious. I would call this the "Collective Shadow"(shadow's entanglement) — the archetype of collective trauma — and to ignore it completely places us in palpable peril.
Pieter Brueghel, the Elder. «The Dancing Mania. Pilgrimage of the Epileptics to the Church at Molenbeek»
The greatest threat to humaity is not natural forces or physical diseases, but the collective psychological madness and paranoia. Individuals gripped by fear become far more dangerous than those driven by anger or hatred. The witch hunts in Europe during the 16th and 17th centuries, and the rise of totalitarian regimes in the 20th century. The witch hunts led to the deaths of tens of thousands of innocent women, while totalitarian governments destroyed the lives of hundreds of millions.
When a society falls into collective madness, the consequences are invariably devastating. Those afflicted by this condition deteriorate morally and spiritually, becoming more irrational, irresponsible, emotional, unpredictable, and unreliable. At its worst, a mentally deranged mob is capable of atrocities that no single individual would typically commit. Intense negative emotions such as fear or anxiety can plunge people into a state of panic. In such a state, individuals naturally seek relief, as it is both mentally and physically unsustainable to remain in such an excessively negative emotional condition for long.
To escape such state of panic, either positive or negative reactions may arise. Positive responses include intensified efforts: the individual demonstrates greater strength and willpower, striving to overcome the source of the obstacle or suffering through physical, intellectual, or moral exertion. However, if such ultimate attempts fail, or if the person is too weak to resist from the outset, negative reactions emerge. In extreme cases, these negative reactions display as mental breakdown—exemplified by phenomena such as the "dancing plagues" that erupted among medieval populations after enduring various calamities. (5)
Traumas stem from collective memories of historical disasters, projections of individual's distorted pasts, or meticulously designed psychological manipulation agendas. In most cases, these three happen simultaneously.
Due to our limited understanding of the relationship between psychology and mysticism, we seldom detect when and where such manipulation occurs.
Matter of fact—they are everywhere.
The concept of cybernetics had long been put into practice by a deliberate few, far before it was defined concretely.
Genesis of the Shadow
And he asked him,
What is thy name?
And he answered, saying,
My name is Legion: for we are many.
Mark 5:9
Whether individual or collective, subjectively or objectively triggered, these manifestations of the Shadow—products born of traumatic experience—all point, without exception, to a profoundly perplexing question: If they (traumas/negative experiences/the Shadow) are all products of reduplications of copies, then what was the original source that generated these things?
When analyzing a fictional villain, or a real-life sociopathic or inhuman tyrant, we typically observe the following common traits: an utter indifference to life, an obsessive craving for absolute control over the external world and circumstances, and an inner core that is either chaotic or fragile.
These traits constitute the most malevolent existence our consciousness can imagine.
Yet, these analyses and interpretations still leave a point of confusion: before the embodiment of evil becomes manifest—before it materializes as a phenomenon or concept—what was it?
It is a product of subquantum anomalies (a state of forced entropy increase)—the Lurker (initially composed of a fragment of the Source; click here for details). A non-material parasite whose very instinct is anti-life, it survives by drawing its vitality from subquantum anomalies (the relationship between the anomaly and the Lurker is that of energy source and user/producer). However, it requires sentient beings to serve its instincts. It is not, in the truest sense, an "evil entity" itself, but its mode of sustaining its own operations—deriving its life force from environments of increasing entropy, thereby twisting sentient beings to become like itself—inevitably leads to the birth of evil entities or the embodiment of evil. (Subquantum anomalies must perpetually generate chaos to maintain entropy increase, which is why wars and conflicts erupt everywhere.)
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(In the early 20th century, a small group of writers perceived the profound disorder within the plasma layers, and thus they created the Cthulhu Mythos to acquaint people with these non-material beings. Here, the Lurker is a "supreme" entity, which they portrayed as a transcendent existence beyond time and space—Azathoth.)
What and how is anti-life?It is the opposition to meaning itself, coupled with a hatred for life and the creativity and diversity it brings. To use the simplest example: we might doodle freely on a blank sheet of paper, whereas the impulse driven by the Lurker (anti-life/entropism) would likely respond by crumpling the paper into a ball or tearing it.
A clear chain unfolds:
- Subquantum anomalies (entropy increase) enpower to the Lurker.
- The Lurker infects sentient beings through the primal drives of survival instinct and anti-life.
- Sentient beings, assimilated by the Lurker, are implanted with entropy-increasing (anti-life) thinking, spreading chaos everywhere to amplify entropy—thereby manifesting the embodiment of evil (the absolute indifference for life) in the cosmos.
- As chaos spreads, sentient beings begin to develop collective traumas (the Shadow) due to events caused by anti-life entities (evil), with these traumas often expressed subconsciously as panic or insecurity.
- Returning to the first step, the emotional energy generated by these traumas (the Shadow) enables the Lurker to create more subquantum anomalies (entropy increase).
Right now, it is not that difficult to understand their (anomalies/evil entities) ultimate "goal". The essence of entropism is the worship of greater disorder (hence negative entities revere the Lurker and other chaos-creating beings), denser forms (transdimensional anomalies), and worldviews—and the desire to propagate such conditions and ideologies as extensively as possible.
Metaphysical Control Systems
Driven by a growing craving for subquantum anomalies (entropy increase) and the proliferation of embodied entities of anomaly (evil), they have come to a pressing realization: to sustain high-intensity generation and maintain an entropy-increasing environment, they require a series of automated anomaly-production processes across the physical, plasma, etheric, astral (emotional), and mental planes—ensuring the continuous creation of anomalies.
We can now begin to uncover a more complete reality from an esoteric perspective. Conflicts occurring across all planes here (on the surface) are gradually being understood by us as, in essence, a kind of factory dedicated to producing subquantum anomalies (to increase entropy).
In Planetary Cybernetics Pt.1, I mentioned some of the "workers" within this factory and briefly touched upon the metaphysical knowledge system in Esotericism 101. Next, I will elaborate in detail on the control mechanisms they employ across different planes/densities.
This is a long-term campaign of frequencies. As Nikola Tesla said:
If you want to find the secrets of the universe, think in terms of energy, frequency and vibration.——Nikola Tesla
How to quickly understand this factory work? Most processes of work were done in the 4th dimension because it contained material-emotional-mental planes.
How Manifestation Works?
Manifestation works in multiple dimensions
How to hijack our multiple bodies as an instrument to manifest the anomaly (entropy)?
By setting up blockages in the middle, and lead our mind to manifest entropy situation instead.
Shadows are mainly worked in the emotional planes.
Therefore, we must not only resist materialism, resist the things that stifle our creativity, resist suffering and the things that quantify suffering, but we must also delve deep within ourselves to dispel the shadows lurking in our subconscious.
Disentanglement of the Shadow
Jung's proposed resolution to this "split" (shadow's entanglement) was for the individual to undertake "shadow work." "What we repress is not suppressed forever; it lives on in the unconscious. No matter what our ego may lead us to believe, the unconscious is the true sovereign."
"Filling the conscious mind with ideal conceptions is a characteristic feature of Western theosophy, but not the confrontation with the shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making (facing) the darkness conscious."
— Carl Jung, "The Philosophical Tree," Alchemical Studies
Unfortunately, many persist in believing that enlightenment can be attained without such deep inner work. The solutions these individuals propose often seem to involve actively ignoring unconscious impulses rather than excavating and understanding them. Such thinking frequently distorts ancient teachings to accommodate the modern craving for convenience and comfort. But beware of those who insist you can achieve enlightenment without transforming your own chaos and pain. Eventually, you must rely on your own discernment to decide what resonates with you most profoundly—but if you choose to turn away, do not be surprised to find yourself in the midst of crisis. (6)
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The Champion, 1915
Shadow work—the active process of engaging and dialoguing with one's own shadow—is a practice of bringing the unconscious into consciousness. By doing so, we gain awareness of our unconscious impulses, and then we can choose whether and how to act upon them. We begin this process by stepping back from our habitual patterns of behavior and observing what arises within. Meditation serves as an excellent means to cultivate this detachment; the aim is to carry this capacity into daily life.
The next step is inquiry. When we notice ourselves reacting to a psychological trigger—an event that provokes an instant, uncontrolled response—we must learn to pause and turn inward, asking: “Why am I reacting this way?” This teaches us to trace our emotions and memories back to their source, to the origins of our emotional programming (btw, the Sedona Method can be a helpful tool here).
Identifying triggers can be difficult, as we instinctively want to avoid acknowledging the shadow's presence. We tend to rationalize our behavior after the fact, when in truth the best thing we can do is to avoid passive or unconscious action in the first place. Cultivating awareness of the shadow is the initial step in recognizing these triggers, but before we can do that, we must first overcome our instinctive fear of the shadow itself.
Once we identify the root source of a psychological trigger—such as repressed fear, pain, external aggression, or inner trauma—we can begin to heal and integrate those wounded parts of ourselves. In Jung's terms, integration means we no longer reject certain aspects of our personality; instead, we find ways to bring them into our conscious life. We accept our negative traits (experiences), and fear becomes an opportunity for courage—wisdoms have reached out, rather than leaving the "untouchables" to haunt us indefinitely.(6)
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Interstella 5555, 2003
One method of integrating our negative personality traits is to heal the psychological traumas that began in early childhood. When we start this process, we come to understand that most of our negative traits are the result of wounds—protective mechanisms that formed in an attempt to shield the self from further harm. We can accept what happened to us, acknowledge that we should not have been hurt in such ways, recognize that these experiences were not our fault, recover the lost parts of ourselves, and become whole.
We cannot correct bad behaviors unless we confront them with our honesty. The shadow self behaves like a child until every aspect of its character is acknowledged and integrated. Yet many who frequently condemn negative personality traits treat them as something to be overcome or transcended. Jung insisted that the true goal is not to defeat the shadow self (the negative personality), but to integrate it with the rest of the personality—much like facets of a diamond. Only through such integration can genuine wholeness be achieved, and only this constitutes true enlightenment. (6)
“If you imagine someone who is brave enough to withdraw all his projections, then you get an individual who is conscious of a pretty thick shadow. Such a man has saddled himself with new problems and conflicts.He has become a serious problem to himself, as he is now unable to say that they do this or that, they are wrong, and they must be fought against … Such a man knows that whatever is wrong in the world is in himself, and if he only learns to deal with his own shadow he has done something real for the world. He has succeeded in shouldering at least an infinitesimal part of the gigantic, unsolved social problems of our day.”
— Carl Jung, Psychology and Religion, 1938
Shadow work is a valuable way to cultivate profound and intimate understanding of ourselves, through which the individual can achieve full development. However, the truth is, the world needs us to embark on our "journey" as soon as possible. We despise and fear what we do not understand, which drives us toward violence against others rather than toward mutual reconciliation. We project our worst qualities onto imaginary "enemies" to justify violence against them.
Such behavior is not unique to the Western world, the Middle East, South America, Africa, or any particular region or people. We are all doing it—either by directly engaging in conflict or by doing nothing and allowing these conflicts to continue spreading.
While these macro issues may seem beyond the influence of every single person, we possess far more power in this "game" than we imagine. Even though we speak of the abstract forces of society, society is still composed of individuals. When two people were connected, they forged a relationship/connection/network. A set of networks constitutes a community, and where communities intersect is what we know as society.
Every single day, your actions/thoughts are shaping societal culture. When you smile at a stranger, you foster a culture of kindness and connection. If you avoid eye contact or speak emotionlessly to others, you will have more chance to contribute to a society that is built on distrust and hostility.
Our actions extend far beyond ourselves; they will keep creating "ripples" throughout the entire society. Consider a city like New York, often characterized as "rude." Can a city be rude? No, of course not—but the people living there can be.
An unfriendly community does not become hostile because of one or two individuals, but because of the majority. When a large group lives in close proximity, all projecting and acting out their unconscious impulses onto one another, a toxic culture will take place. People who hurt each other cease to trust one another, and without trust, society fragments, leaving individuals isolated.
This trend can be effectively dissolved through the conscious cultivation of trust, connection, and kindness. (6)
Flower Power, 1967, photographed by Bernie Boston on October 21, 1967, while he was sitting on the wall of the Mall Entrance of the Pentagon.
These connections rebuild from a fragmented society, help us overcome isolation, and foster a collective or communal mindset. In this state, we cease to think selfishly and begin to think empathetically and cooperatively. As loving and healthy communities link to one another, we strive to shape public policies that benefit more people, extend help to those in need, and work to protect our world.
It all begins with you.
As you dedicate yourself to healing and integrating your shadow, you will find yourself living less reactively and unconsciously, thereby causing less harm to yourself and others. You build trust within your own relationships and the one you even don't know. Even a random act of kindness toward a stranger increases the likelihood that they, too, will be kind to a stranger as well.
You possess the power to create positive "radiants" in the lives of those around you. Our world urgently needs more kindness, more trust, and more collaboration to bridge divides, address global issues, and avert disasters that could lead to the extinction of humanity and countless other problems. Engaging in inner work may seem like a self-focused process, yet you will discover that, deep inside your heart, it changes far more than just yourself.
Perceiving and integrating (transforming) your shadow can save the world.(6)
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