Now comes another International Classification of Disease (ICD) billing code (Z28.310), complements of the World Health Organization, intended to inform the government and your insurer of your Covid vaccine status. The code will be required, no doubt, to receive full...
Hegelian Dialectic is the Engine
Hegelian Dialectic is the method of action of the disaster we’ve made out of the presumed rona pandemic. And in fact, it is the method of action in any of the myriad of problems that we deal with in our lives, Thesis (Projection of a pending disaster), Antithesis (proposed solution), and Synthesis (action plan). This is how the ego operates on a personal level, and it is how we give away our power to politicians in the voting booth. Politicians convince us of what the problem is, propose a solution for which they get our votes, and we hand them our power.
From a karmic perspective, whether this is on the individual level or on the larger level of shared reality in communities or even the entire world, this is the mechanism that keeps us on the hamster wheel of time and space, karma, and reincarnation. We do not have a chance in hell to get off the wheel unless and until we admit it’s not working for us and start to look for change. Typically that happens in a big way around the “midlife crisis,” but it could be earlier or later. Everything depends on how we deal with those moments of transition. We could actively engage with change, or we could resist it and have an uncomfortable time, but bury the issues all over again and re-experience the same crisis multiple times until it is finally bad enough that we decide that the same old stuff will no longer do.
Going back to previous discussions that our origin is Oneness, Timelessness, and so on, the moment we entertain the thought of a separate existence, we are in a dream in which we deny our own reality and pretend to be something we are not. The first projection of that thought is as an individual entity in a world of gazillions of other individual entities, that are all potential enemies. If the Oneness of Heaven was an experience of Love, the multiplicity of the world is a state of perpetual conflict, fear, and murder and eventually always pure survival of the fittest, in which we do our best to be on the winning side. We are always living on borrowed time, however, for death is inevitable. The same truth has been stated many ways: as Tyler Durden puts it: On a long enough timeline, the survival rate for everyone drops to zero, and if that’s not clear enough, John Maynard Keynes simply said: In the long run, we’re all dead.
The mechanism that keeps us engaged is this Hegelian dialectic, we do this to ourselves and psychologically, this is how we make up the phenomenon of time. The mind projects our problems into the world and into the future, and it never occurs to us that this future is a mere repeat of the past, for it is only our mind projecting it: you cannot live anybody else’s life.
The mechanism of projection serves to never have us rest in the present, in the now, but keep us running towards tomorrow. So we project the problem, we formulate an antithesis, something to counter the problem and then engage in the synthesis, our solution path. God forbid our problems should ever be solved for we think we would die – we would not be needed any more.
In democratic politics, this is how politicians get voters to give away their power: they sell a problem, propose a fix and assure voters they have the solution (synthesis): just vote for me, and this problem will go away. George Webb recently posted a brilliant substack on how Henry Kissinger worked along these lines, called Kissinger’s Hegelmania. As we all know, the favorite problems are the ones where it is hard to impossible to benchmark the success and politicians live by the dictum “Après nous le déluge.” We saw this on a grand scale with the rona crisis; solve the immediate problem and send the bill to future generations. The pols will be dead and gone when the bills come due.
Psychologically, we think the problems prove our worth, or as Byron Katie likes to put it: “Who would you be without your story?” But what our problems really are is the infamous “argumentum ad lapidem” the argument with the stone in Boswell’s Life of Johnson: “and thus I refute thee.’” They are the tautological proof of the reality of the false persona seeking to assert itself in the face of the reality of who we are in truth. And there is no knight in shining armor, no external savior coming to rescue us, for the problem is a decision in our minds to chose fear over love, the ego over God, etc. The only thing needed is for us to change our minds: check out the blog of J.W. van Aalst: Miracles or Murder. The alternative is to seek first the Kingdom.
For all of us the day comes when we wonder: “Is that all there is?” and that is the beginning of a turnaround. Then you can vote or not vote, pick the politician you like best, but not take it overly seriously any more. We start seeing through it, as Shakespeare did in As You Like It:
All the world’s a stage,
And all the men and women merely players;
They have their exits and their entrances,
And one man in his time plays many parts,
His acts being seven ages. At first, the infant,
Mewling and puking in the nurse’s arms.
Then the whining schoolboy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honor, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slippered pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well saved, a world too wide
For his shrunk shank, and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.
(act ii, scene vii)
In short, we now understand the ego’s method of action: we project the problem, and we visualize the alternative and we engage in a solution path. Psychologically, this serves the purpose of never stopping to wonder if we had anything to do with it. As long as we take these battles seriously, we never ever stop. What the way out might look like is different for different people. Shakespeare evidently saw through the whole thing, or else he could never write the things he wrote. For me, the path of A Course in Miracles works, but everyone finds their own way. Another path that I find very helpful is Jed McKenna’s Jedvaita. He speaks in terms that we are mostly stuck in the psychological development of twelve year olds, and that these major crises in our lives are the moments we can at least begin the transition to what he calls human adulthood. Most of us still have a way to go, which is why we all engage in blaming everybody and everything else for our problems, instead of working on the part we played ourselves. As long as we do that, we’re cannon fodder for the politicians who want to take away our power, thank you very much.
The reason politics is so attractive, is that you always have somebody else to blame if it did not work. Never wonder about who voted them in. Another pol already has all the answers. Waking up begins with a healthy dose of skepticism à la Gore Vidal, who said we have one party with two wings, the Democrats and the Republicans, who are financed by all the same people.
Down that road, you end up realizing that the whole thing is designed not to work and that it is a treadmill of repetition compulsion, in endlessly different forms. It won’t stop until you decide to get off the merry-go-round.
To seek first the Kingdom in practical terms means to choose NOT to listen to the voice of the ego screaming for your attention, and instead to the still small voice inside – regardless if you call it Jesus, the Holy Spirit, Krishna, Buddha, Quan Yin, Mother Mary. It is the non-judgmental voice of unconditional positive regard (Rogers) and forgiveness, which can guide you back to the essence of who and what you really are. The choice is ours: the ego’s vortex of fear and “problem solving,” or learning to follow your inner guidance, which never has the loudest voice at the outset, but always leads you to peaceful solutions.
To come back to an example I used before: You are running late for an appointment, and you cannot find your keys. The first reaction is panic: Oh my God, I am going to miss my appointment. If we go with the panic, we will be searching for the keys for an hour, curse out the whole house, accuse everybody else of misplacing our keys and miss our appointment. However, if we first tune in to Jesus or the Holy Spirit (seek first the Kingdom), we remain calm (remember the storm at sea?) and we move over to where he is, and perhaps we roll back the internal video to the last time we saw the keys and in a few minutes we will find the keys (all the rest shall be added unto you). Mutatis mutandis, with Covid, buying into the panic, we were ideal prey for the drug dealers such as Fauci and Bill Gates, who already had a smile on their faces: they saw us coming a mile away. Or we could have paused and listened, and heard Prof. Bhakdi, or Dr. Geert vanden Bossche or some of the others who stayed calm. No healthy people under 70 would have ever been vaccinated, and nobody would be dying from the adverse reactions either. We probably would never have produced the vaccine, since it was the wrong solution. For the immune compromised we might have found Vitamin D, quercetin, zinc and/or some of the early treatments and there would have been no panic. No panic. A Course in Miracles says: I could see peace instead of this:
If the inroads on your piece of mind take the form of more generalized adverse emotions, such as depression, anxiety or worry, use the idea in its original form. ²If you find you need more than one application of today’s idea to help you change your mind in any specific context, try to take several minutes and devote them to repeating the idea until you feel some sense of relief. ³It will help you if you tell yourself specifically:
⁴I can replace my feelings of depression, anxiety or worry [or my thoughts about this situation, personality or event] with peace.
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