The official narrative always contains our own invisible hollowness. Whatever is done on the basis of this narrative is always going to be hollow – that’s the gift that it gives us. That is the gift that the official narrative gives us every time. What else would we expect, after all? If we are prepared to accept someone else’s account of what our lives are supposed to be about then we would surely expect for there to be some kind of downside to this. The official narrative is safe – or at least, it is safe inasmuch as following what some unquestionable external authority says is ever going to be safe. It is safe (we might say) in the sense that we won’t get caught out thinking or doing anything different to what everyone else is thinking and doing and so if the majority has good sense and is acting in a reasonably wise manner then we won’t make any terrible mistakes by foolishly venturing off on our own. It isn’t safe, on the other hand, if we consider that everyone else is just blindly copying each other just like we are! If everyone is blindly copying everyone else (and no one really knows what they are doing) then where is this going to lead us? Where is the good sense in this? Good sense comes from actual individuals, not from the collective. What comes out of the collective are dangerous psychic contagions, as Jung says. Nothing good comes out of the mass mind….

This obvious enough but all the same none of us are prepared to admit that this is what we’re doing. We all know that the strategy of copying what everyone else is doing so we won’t be caught out being ‘the odd one out’, or so that we won’t make some kind of terrible mistake by acting on our own untested and unproven impulses cannot really be expected to result in anything good but this is nevertheless what we are all doing. We’re going along with the social script, we’re living our lives in accordance with the formula that has been provided for us, and what this means is that we’re not taking any responsibility for our own lives at all. We’ve handed responsibility over to some sort of unexamined group instinct, we’ve handing over the reins to the consensus viewpoint, to the dubious process of mass-mindedness and collectives of people don’t have any sense, as Jung says. The bigger the collective the less sense there is! A very big collective has no sense at all! The collective has ‘everything on the outside but nothing on the inside’ – it is in other words ‘impressive but at the same time hollow’.

Contemporary culture as a whole is (we might say) ‘impressive but hollow’ – it can certainly look pretty amazing on the outside but were we to examine it we would discover that there is no actual content. Contemporary culture is ‘content free’ – it is ‘content free’ in the sense that it is all packaging and promotional frills with nothing behind it. It is composed of hyperreal fluff that pointlessly expands until it fills up all the available space; it is essentially a cul-de-sac that is being sold to us as a highway to somewhere great and meaningful. We are encouraged to see ourselves as a dynamic, forward-thinking civilization that is constantly progressing, constantly advancing and which embraces all the right values. This is the story that we tell ourselves – the only problem being that it isn’t a true story.

We are a culture, and we also say that we have culture. This is important for us to say because it shows that we have some sort of content. We will point to art, literature, theatre, poetry, ballet, dance and so on and we will say that this is our ‘culture’; There is something to us in other words, and so we are deserving of respect on this basis. We justify ourselves in this way and – being thus justified – we feel content to rest on our laurels. But if it is the case that the function of our ‘culture’ is to enable us to carry on as we are then this is nothing more than a joke. As James Carse says, the function of art is to destabilise society, not stabilise it. Art is always revolutionary and if it isn’t then it isn’t art or culture at all – it’s something else. If it isn’t revolutionary then it is merely ‘societal propaganda’, it is merely an advert for society dressed up as being somehow more than this.

This isn’t to say that art actually does have a function, which would be hugely demeaning of it! If something has some sort of function then this means that it is subservient to some idea or other. This means that art is serving some kind of ‘finite end’ and so it is nothing more than a ‘cog in the machine’. A cog in a machine is the machine and machines have nothing to do with art, nothing to do with ‘the transcendent’. Cogs and wheels and machine-like processes are the complete reverse of transcendence – cogs and machines are all about ‘locking onto the one concrete possibility’ and making that possibility to be the only important thing. A machine is always about facilitating the process of reification in other words, and reification is the exact antithesis of transcendence. What this means (of course) is that there can’t be any such thing as a procedure or strategy for growth or transcendence and procedures / strategies are what the machine is all about.

Society, as Ivan Illich says, is ‘a system of techniques’ – it is a system that is made up of ways of getting from A to B. The official narrative is that the movement from A to B is a meaningful movement, an important movement, a real and vital movement, and this is why we invest in the system as much as we do (which is to say totally). If we define mental health as the ongoing movement beyond the known, beyond the approved and accredited status quo, then we can say that society never enables growth, never enables mental health – the collective of us is a machine and machines are all about reification not transcendence, as we have just said, and what is being made concrete is the socially-conditioned self.

This socially-conditioned self is like culture, is like society – possibly very impressive on the outside whilst being utterly hollow on the inside. It is – like society as a whole – a ‘managed appearance’, an ‘act’, and so of course it can’t help being hollow. Being hollow, the socially-conditioned self is therefore always seeking, always striving, always searching, and what it is searching for is the remedy for this hollowness, this ‘blankness on the inside’. That is why we are kept engaged in the mechanism of society – because we believe that by playing the game which has been presented to us we are going to find fulfilment. It is the fact that the reified self is always going to be driven by the need to find relief from its own invisible hollowness that keeps the wheels turning and so we can say, uncontroversially enough, that the reason the process by which the self is reified is promoted so heavily by our culture is because this is essential for society (as we know it) to keep on thriving. Our invisible hollowness is thus ‘the battery’ that keeps the machine running.

Our hollowness is ‘invisible’ because we because the world we conduct our lives within is itself hollow – hollowness is all we know and so we can’t ever spot it. The narrative that we live by is itself nothing other than disguised hollowness – we’re always having our attention directed towards whatever drama it is that is going on and this prevents us from seeing that the one who is engaged in the drama (which is to say, ‘the reified self’) isn’t actually there, is only ‘an assumption that we have made and then forgotten about’. We are in other words convinced that life is something that has to be found ‘on the outside’ (which is to say, ‘the world of appearances’) and – because of our state complete absorption in (or fascination with) the outside – we simply don’t know that there is (or could be) an inside. As far as we’re concerned the outside is all there is and so – for us – it isn’t ‘the outside’ at all.

Our ‘invisible hollowness’ – which is a present from the Mind-Created Narrative – drives us to keep looking within the social game for fulfilment, we are driven to engage more and more in society (which is to say, to utilise the techniques and procedures which are society) but all that engaging in these techniques and procedures will do is reify us all the more, which causes us to be even more hollow, which causes us to throw ourselves into the social game even more. This is therefore a ‘perfect plan’, we might say, with the proviso that it is perfect as far as a system or machine itself is concerned. It certainly isn’t perfect as far as we as individuals are concerned – how can it be when the individuality which is who we are is thoroughly repressed in favour of the theatrical or reified self? When we allow ourselves to be guided in all things by the ‘official narrative’ then – in other words – we forfeit the ‘inner life’.  We forfeit the inner life and what we get instead is the outer life, the generic life, the life that is made up entirely of appearances that has to be constantly maintained, and this ‘outer life’, this life that takes place entirely within the Realm of Appearances, isn’t real.






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