nntp2http.com
Posting
Suche
Optionen
Hilfe & Kontakt

Conspiracy Theory and the Mistrust of Prosperity

Von: Mozart (publicrelationschief@gmail.com) [Profil]
Datum: 08.06.2010 13:16
Message-ID: <b99703ac-d990-4064-9430-e22bfa612ff9@u3g2000prl.googlegroups.com>
Newsgroup: alt.conspiracy
Grandiosity and the Empowerment of the Spiritual and Artistic
by R.S. Pearson
Copyright 2010 All rights reserved.

To be released shortly by Telical Books of Seattle

10. Conspiracy Theory and the Mistrust of Prosperity


Conspiracy theorists have a type of grandiosity in ongoing
operation.  Among conspiracy theorists, there is a belief that one has
the ability to really see into the nature of things, to pull out
obscure facts that most people recognize as being totally improbable.
I’m not denying that there are powerful and negative forces that act
against the greater good, but these are usually not hidden or
mysterious.

There is a tremendous energy that believing strange conspiracies about
the powerful gives one.  People are not born conspiracy theorists but
they can get the habit from other conspiracy theorists.  Believing
conspiracy theories with others is a type of bonding ritual.  Some
locations seem more prone to create people who are conspiracy
theorists.  I noticed how several people in Long Island, New York were
certain that the “Y2K bug,” the computer programming situation that
occurred when the year 2000 hit, was certain to bring down
civilization as we knew it.  They seemed to have a need for making
life exciting in this way.  Perhaps, being born into upper middle
class surroundings, or just the nature of living life in an
international cosmopolitan center such as New York, they were
expecting life or society at large to “entertain” them in this fashion
by crumbling before their eyes.  I remember how, about 20 years
before, many of them were talking about the end of the world by a
flood and similar types of cataclysms.

Conspiracy theorists may often do more harm than they realize.  They
demonize the rich and powerful in fanciful ways instead of trying to
build a bridge between the rich and the rest of the world in the way a
labor union builds a bridge between the owners and workers.

A "conspiracy theorist” archetype could be looked at as a type of
repeating pattern in human beings in the same way as the King,
Warrior, Magician, and Lover archetypes are in the collective
unconscious.  The conspiracy theorist archetype could be seen as an
overwhelming zeitgeist that embodies much of the person's personality
and outlook.  The negative effect of conspiracy thinking is that it
disallows positive social and economic activism and changes in people
because they may unconsciously believe that they will get killed by
the (most likely imaginary) conspiracy if they protest in rational
ways.  They may also unconsciously realize that the conspiracy they
believe in actually has no way of existing and that it merely
functions as a social bonding mechanism or have some other valuable
function for them.

Misanthropic views of mankind are not indicative of good results on
the spiritual and psychological path of empowerment.  One is instead
rewarded in life for destroying one’s own loneliness as well as
another's aloneness.  People who have an honest liking of others are
able to be part of the “movers and shakers” of the world, being real
and engaging.  Before, they may have been largely afraid of others,
even though they may not have ever admitted it.  Through authentic
spiritual practice, they become convinced of the world's worth and
develop a love for it.   The outlook of those, such as conspiracy
theorists, who villianize, for an example, everyone who works for the
government, often has a misanthropic element and it tends to isolate
them from many, except those who share similar conspiracy ideas.  I do
not mean “misanthropic” in that they consciously hate others, but only
use it for lack of a better word.  I mean a state that seeks a type of
emotional compensation for being caused bitterness, hurt, or shame.
It is the message of the major religions that this is a fallen world.
It is as if conspiracy theorists are discovering this fact for
themselves for the first time, and believe it is the first time it has
even been thought of in the world.  This is how their unconscious
might look at it, not their conscious understanding.  They create
their own Genesis story based on rich families, secret societies, and
the like, to replace the mythologies of the world.

There are, of course, at any given time, some conspiracies in the
world. Intelligence agencies by nature operate as a type of conspiracy
although supposedly under accountability to their government.
Political parties, and those that have a vested interest in such
parties coming to power, operate at times in a conspiratorial
manner.   But these groupings of people are not the kinds of
conspiracies that make good mysteries.  For a conspiracy theory to
have power, it has to have a sense of mystique, like the mystique
surrounding the one-thousand year old person named “Saint Germain” who
some people believe has found the secret of eternal physical life.  If
one is not pre-dispositioned to believe in one-thousand year old
wandering mystics, one must amplify the intelligence and cunning of
the wealthy families of the world, demonize racial groups or religious
denominations, or strengthen the barriers between the average and the
affluent.  The political conspiracies that have been proven to exist
compete for the immediate and very real political power there is to be
had in the world. The types of conspiracies that become popular
mystify human empowerment and give credence at some level to the myth
of the Superman, such as various Illuminati conspiracy theories.  Like
the charge grandiosity gives by making oneself seem bigger than one
is, conspiracy theories make society seem more mysterious than it is,
and hence give life the same kind of charge that others may get from
enjoying a good movie.

To combat the tendency to lose one’s reason by believing in non-
existent and farciful conspiracies, one starts by deflating the toxic
self-importance regarding how one views realities that one has no
proof over.  One has to realize what one has possibly lost, and what
one continues to lose out on, by believing in non-existent
conspiracies.  One is essentially wishing away one’s ability to do
“reality testing.” One has also to realize that there is always money
to be made by people who sell books and seminars. There is often a
cult of personality around the major conspiracy theorists who can
attract followers. One may come to recognize people who say that they
not only believe there in a particular conspiracy, but are in fact
experts on it, as possible charlatans or merely self-deluded.

One interesting distinction between people can be called the ability
to celebrate prosperity.  Even if one does not have or want physical
wealth, there is an aspect of celebrating prosperity that is
functionally important.  By this I mean that one looks at how one
accepts aspects of quality and how one can maintain a good existence
or improve oneself by thinking about this.  Some feel cut off from
higher qualities of things and a similar spectrum in people, and
constantly create further causes that further this problem in their
life.  This seems to be very much an unconscious process that people
are unaware of.  But by quality in people, I do not mean that it is
spiritual or even civil to say one person is more valuable than
another, only that one person makes higher quality choices in certain
areas than another.

Many who have some kind of background in the Judeo-Christian religion
think essentially that Jesus re-created the blessings of the Old
Testament's God that were said to include those of prosperity.  Not
judging the prosperous is a strange type of spiritual work that many
often do not seem to get right.  Judging the prosperous may take one
away from many artistic communities, who often are supported by the
wealthy.

The love of quality is in a sense accepting the life force; it helps
in a drive towards elevating the pleasure principle.  Loving aspects
of higher quality states of mind, or visiting a beautiful area of town
can help ingrain in one a love of life.  Accepting the highest level
of skills and craft is not something unspiritual in itself. The
reverse of this mindset can manifest as the death of appreciating
things in life and not appreciating those who have achieved important
things in life, like those that hold graduate degrees, composers of
great music, or those who have a career in the arts. It can also
manifest as the death of the hope of physical achievement, such as not
having fitness or strength goals, or the lack of having order and
organizational goals. Organized people get comfort out of this need of
organization being filled in their life.  They do not think it is
negligible that their home is clean and orderly.

In studies of spirituality, we are taught to respect rich and poor,
strong and weak.  The idea of quality in people is looked down on by
many of the spiritual, because it is much easier to do away with the
idea that a virtuous person may have a certain higher quality to them
than it is to think abstractly about religious statements that
denounce  attachment to worldly goods and preferential treatment to
the rich. Some artists accept the student role far into their adult
life because they have high respect for the idea of quality.  There is
a type of grandiose delusion some have about what an upper middle
class person should be able to do with their standing in the world.
People with this delusion believe that if they were in the upper
middle class, they would use such standing to significantly change the
world.  They may divorce themselves from embracing quality because
they do not want to be associated with the failure of empowered people
to change the world.  They might see that it is most likely a delusion
that they would significantly change the world if they were in the
upper middle class.  This might help them overcome the judgements
against aspects of quality since they begin to differentiate aspects
of quality from someone who may indeed have unethical behavior.

For a life of quality, we have to serve forces that enable us to
deserve quality.  Some of these things are partially economic.  They
are such things as holding a job, or if self-employed, not living by
whims of what might make a profit, but being subordinate to real
business wisdom and a real business plan. Some of them are not
economic.  Not being overly critical of others is important for a
higher quality life.  By this, I also mean understanding the right
“size” of oneself in any social circumstance, and not being derogatory
towards others.

Many emotionally healthy celebrate the concept of prosperity. They may
imagine it for themselves.  They try to attract it to themselves, and
they try to be attractive and pleasing to the prosperous.  They visit
nice places on their vacation. Some people cannot embrace life as life
is and become hateful of all things prosperous.  One often sees this
kind of thinking in addicts and alcoholics.   Life has become too
painful, even early life, and they medicate themselves with drugs and
alcohol instead of getting such emotional rewards from normal
achievements.  Since life is painful, the competent and prosperous are
seen to be to blame, since they are benefiting in life.

There is much occurrence in religious scriptures and in people
interested in spiritual things of verbally villianizing the rich.
However, linguistically there is little absolute ethical meaning in
the terms “the rich” or “the poor” because there are different type
s
of rich people and different types of poor people.  In what sense are
the rich similar? In what sense are the poor similar?  Many career
criminals are in fact often poor. Many rich people give to efforts to
feed and shelter the homeless.  To look at the psycholinguistics of
this issue, since there is so much villianizing of the rich, a better
term to use for those who are very concerned with ethics and are
focused on growing in empowerment in these financial issues would be
"prosperous."  In fact, most people do not feel the need to aspire to
great wealth; merely having work that they can love, health care, and
adequate time for leisure is considered great wealth.  Instead of the
thinking and statements associated with words like "wealthy," "rich,"
and so on, which may have unconscious resistance, one can agree that
prosperity is a healthy goal. There are usually no negative
connotations with the word “prosperous.”  On the other hand, it is
often thought that having an enormous amount of money, the amount that
makes one very "rich" or "wealthy" in most peoples’ eyes, may become a
huge burden.

Like the wealthy, some of the poor have better qualities and some have
worse ones.  Some of the poor are very moral and hard workers who just
have limited financial intelligence and cannot understand the more
complicated maneuvers required to earn more money in a complex
society.  Some of the poor are very intelligent, and may even have
advanced degrees, but have interest and ambition in certain areas
which year after year brings them little money.  They are unable to
keep a balance between their interests and the type of service to
society that brings financial reward.  In many instances, they may
serve society greatly but in ways that provide little income.

In a perfect world, everyone would be well provided for from birth.
That is what a sane civilized society aims to do. Everyone should be
educated to the maximum of the ability to educate a person, within
reason of that person’s capability and desire.  Everyone should have
the highest health care. Who would argue against these things? With
these ideas as a guiding principle, one may learn to think to be more
prosperous is not necessarily unusual, but the way it should be for
all.  If the grandiose realize this, then they may not feel the
prosperous are very different than them, or that it is too unusual to
think that they themselves may also become prosperous one day.

Wealth is a very relative term.  Someone who is prosperous to one
person is barely making it to someone else.  Some of the very
disempowered demonize all of the prosperous.  They create an image of
the wealthy as anyone who has a basic middle-class income.  There is
obviously a false value being created, since they in fact make
themselves the outcaste of almost all but the least fortunate
financially.  Having false values or no values, the disempowered
cannot see real values and instead hold many ideas that counterfeit
real values.  They use their counterfeit values to fight against real
values taking hold in themselves.

Some would argue that the wealthy are often the meritocracy, that is,
they are the ones who have worked the smartest or the hardest.  Some
would argue they labor to make the world a better place.  Some believe
the wealthy are only warmongers. A historian with a behavioral
psychology perspective may state that the structures that create war
are ancient, and people unconsciously inherit them.  The “military
industrial complex” is real but when and in what land did a type of it
not exist?  To state a theological view, many of the religious say
fallen angels are essentially responsible for war on earth, and that
the whole world leadership is under such fallen beings.  They quote
the Bible and say, "We wrestle not with flesh and blood but with
principalities and powers, spiritual forces of evil in high
places"  (Ephesians 6:12). Regardless of what faction of people
actually profit off war, the majority of the other wealthy are
probably innocent of making any direct or indirect profit.

There are many types in art circles who lament all things wealthy.  It
is often a type of double standard in many ways since they are often
the children of wealthy parents who drop out of the family social
circle because of competitive family dynamics.  This can be looked at
as what competitive family dynamics have done to them while growing
up, hence they avoid various aspects of what such social circles are
like in the present.  This can encourage an addict mindset, since
normal avenues of experience may be denied them by their judgmental
attitudes, they may develop a need to get their fulfillment from
substance abuse.

One might say that rigorously judging the prosperous ultimately forces
one to demonize quality.  Such critical people may be denigrating
excellence in the highest phases of culture and accomplishment.  It is
therefore a mask of a major type of disempowerment when some people
are proud of how much they dislike prosperous people.  It is actually
the strangest conspiracy to imagine, and one that if it was true, has
some practical value for some to believe in.  That is, it is so
negative for a person to use the prosperous as a scapegoat that it
almost seems like a ploy to keep a limited amount of people empowered
and prospering.   The more people that hate the prosperous, the less
competition there will be for prosperity.

The misplacement of the concept of quality is one reason why some
cannot work on themselves or progress much in therapy.  They cannot
create an aim because they cannot imaginatively feel what it would be
like if they were more competent.  Since they may have been told not
to want more money, not to want romance, not to need anything, they
have little motivating hope.  Of course, they can start with the small
things in their lives, symbolically turning whatever lead they can
find into gold.  This can manifest in such things as how one keeps
one’s home to how well one appreciates others around them.  I believe
this will naturally lead to the discovery of the concept of human
warmth -- a quality of emotional life that can be only called
“warmth.”  Exploring warmth more will be a chief weapon against the
need for grandiosity.

The Old Testament gives us no problem with valuing quality.  But the
New Testament is another story, because it tries to correct the
problem when quality or prosperity becomes the only value.  The Old
Testament had that focus as well, but in the New Testament it became
more prominent.  It is interesting, however, that it is not the only
focus, and even a cursory reading of the New Testament can enlighten
people who only remember the self-sacrificial aspect of it.

One has to disenchant the disempowered from their fascination with
poverty.  The ethical rightness of an adequately virtuous person’s
prosperous life is an existentially experienced truth.  For instance,
celebrities who often volunteer for charities may also live in
opulence.  One does not have to be only one or the other.  The
obsessive spectrum in thinking that contains problems of grandiosity
tends to see all things in black and white.

Some people live very comfortably with an idea of the need for force
applied against the outside, the outside being other forces of
society.  They believe that this applied forcefulness enables and
protects them. There is a whole “political” and “economic” system o
f
protecting this applied forcefulness in oneself and one’s family.
Sometimes, it extends to protecting one’s company, fraternal
organization, sect, or other organized body of people, or even
ideology.  This is related to an idea that there is a certain
competitiveness for everything in life, even if this competitiveness
is not apparent to the person one is competing against.  It is wise to
understand this competitiveness, even though it is not always directly
spoken about. It may be that some are competing and many are merely
competed against, and do not fight back.  The highly competitive
people have a high self-preservation instinct.  Others who are less
competitive may have all kinds of positive characteristics -- even
self-preservation. An ethical problem comes in when the competitive
can longer cease competing. There is a force of nature in human beings
that can be stated as: “Once a person turns a force on, it is hard to
turn it off.” The age-old vice of greed is a name for this type of
characteristic.  Lust is sometimes also used to describe this kind of
force in human nature, as in “lust for power.”  The need for power
becomes more of a blind compulsion than a rational process, something
that may kill its owner with medical problems like hypertension.

It is said in motivational literature that one must be willing to try
every day no matter how many failures one perceives one has created.
Loving aspects of quality and the desire to be around quality is one
way of keeping this motivation.  We can define quality as that which
is cultivated and cared for -- not solely that which is expensive.
Since many people see some forms of the love of quality as countering
the spiritual drive, it becomes impossible for some of the spiritually
grandiose to become motivated for a higher standard of living.  This
also happens to artists or activists in their own way.

There are circumstances when a person is able to get by with very
little.  Voluntary simplicity is a noble goal. A community should
never stigmatize those practicing it.  People who are significantly
underearning, however, may have their strong disadvantages, especially
those who are parents. The grandiose can use their lack of income as a
protective measure against emotional vulnerability.  Because of all
the experiences which have been denied them, the grandiose may need to
grieve the lack of money they have had in their adult life, if they
feel capable of facing up to this.  They are not grieving the lack of
money itself, but the exchange of energies that money helps allow.
They should mainly grieve their own lack of vocational or business
mastery, not that they were victimized.

It is argued by some that one can become more empowered by taking a
more “conservative stance” in life.  This is not always focused on a
politically conservative stance but sometimes one in which one
conserves one’s energy and attention towards taking care of oneself.
Traditional spiritual values argue to create a balance.  Most
religious scriptures state strongly that one must take care of oneself
and one’s responsibilities, and that an ill fate will happen to the
lazy.  The inability to conserve a good part of one’s energy and
attention towards taking care of oneself can become what is known as
codependence.

There may be valid reasons for a person to criticize a certain
political party, but it is perhaps unfortunate that people demonize
political parties like they do. In the United States, as in other
countries, politicians of opposite parties are sometimes friends and
guests at each others' houses. In cases like this, when they are at
work, such politicians’ rivalry often seems like a show, a part in the
play of forces to balance the liberal with the conservative.  Some
conspiracy theorists hold mainstream political parties as being part
of the great conspiracy.  When the opposing party is in office, those
citizens who are conditioned to mistrust everything about the party
they oppose might feel downtrodden and become inactive.  They may not
feel only personally downtrodden in mood, but are perhaps less active
politically, unconsciously afraid that the evil party is in office and
they will be hurt if they protest. In the same way, people must
champion the good that occurs when opposing parties are in office.
There is a tendency in some to neglect whatever good gains are done
while certain parties are in office, or in fact even by any party in
government.  Little insights like this help lessen the powerlessness
that may enforce certain grandiosities.

The conservative has a certain attitude about their responsibilities
and the responsibilities of others.  They see this pattern as being
built into the structure of creation, perhaps something God ordained.
The conservative believes that those who do not have good self-
discipline in life end up getting what they deserve, so they
themselves toughen up and focus chiefly on their own lives and the
lives of their families.  It is usually a mystery to those who are
called liberals how a spiritually-minded person may end up being
conservative, but this attitude about responsibility is one reason
why.  A conservative may strongly believe that life is generally set-
up to have a system of reward in this life, not just the next, and
that it is their godly responsibility to prove the goodness of God in
this life by their creating a prosperous life for themselves. This is
why some people can consider themselves spiritual and attenuate more
towards the conservative spectrum, whereas other spiritual people
cannot see how anyone can consider themselves both spiritual and
conservative at the same time. A liberal may be more interested in
interrupting the normal cause and effect of a person’s actions from
affecting the person.  This is often based on the liberal’s own
spiritual and social beliefs.  The moderate can see the truth in
either position, taking from each what they will, and therefore may be
the least affected by the political grandiosity of extremism or the
demonizing of one party over the other.

What we see by an existential display of the religious is that a
simple faith in God – or a public confession of this faith -- and
going to church does not help some religious people to grow in virtue
or even be empowered economically.  There has to be some method for
such growth to occur.  One of the main problems that is present in
many people is their vagueness about this fact, and hence they easily
fall into the traps that lure people into destructive cults or self-
imposed non-spiritual limitations. Recently, one-half of a billion
dollars was swindled from Christians in an investment scam.  According
to the North American Securities Administrators Association, in the
three years before the first publication of this book, 1.8 billion
dollars was scammed from people using religion as an affinity
relationship.  This may not include what happens to people in
destructive cults, when the giving of the money is not considered
"investing" but a donation.

Victimization from scams and other problems that can happen to some of
the religious would be lessened if they put more effort into their
reasoning ability.  There is the biblical admonition to be “wise as
serpents and as gentle as doves” but also to “lean not on one’s own
understanding.”  This wisdom may not be able to happen if the
religious are caught in social circles tied in with a certain unwise
church circle or cult. They must then take a rest from reading only
spiritual books in a literalist viewpoint, or believing in only what
was preached from the pulpit to gain the clarity to avoid dangerous
situations.  It is often wondered why there are so many differing
types of religious ideas on earth.  A simplistic reason is that with
each new branch of religion there are those who are the founders, and
who therefore gain more power.  They have a circle of people who are
close to them and therefore these people have more power than others
who are less close.  New religious circles often do emphasize new,
important areas, such as the Salvation Army, who brought religious
concern further out of the church and onto the street. New religious
circles also help bring a sense of community into smaller segments of
people, instead of the anonymity that is sometimes felt in large
church bodies.  When one thinks one is in a questionable religious
group, one might ask what of value is being created by it.



--
Robert Pearson
ParaMind Brainstorming Software http://www.paramind.net
Telical Books http://www.telicalbooks.com


[ Auf dieses Posting antworten ]

Antworten