Our neurotic pain comes about both because of the way in which we are compulsively driven to maintain a false and limited idea of ourselves and because of the tremendous constriction of possibilities that this false idea of who we are brings about.

We are ‘caught both ways’, so to speak, we’re caught because of the absolute need to go on maintaining the self-image, which is a job that just goes on and on, and we’re caught because we are forced to live in a world that is predicated upon the supreme importance of this self, the unquestionable centrality of this self. We have made our bed, which took (and continues to take) an awful lot of effort, and so now all that is left is for to lie in it, which turns out to be no fun at all. How can working away ceaselessly at maintaining and refining a situation that denies our true nature be ‘fun’?

The maintenance of the idea that we have of ourselves is a pain and being that self is a pain too, so this isn’t exactly a good situation to be in. It’s also not a situation that we will recognise as being ours – the only time we do start to relate to our situation in a more honest way is when neurosis starts to close its teeth on us and we really and truly start to ‘feel the pinch’. This isn’t to say that we automatically get to understand the nature of our predicament and where our pain is coming from when this happens – the suffering comes first and the understanding comes a lot later, if it does. It is entirely possible to continue suffering for years from neurotic pain without having the slightest bit of insight into what’s going on and this pain-filled delay between ‘feeling the pinch’ and ‘learning the lesson’ isn’t helped by the fact that we live in a society that is not ‘psychologically-minded’, a society that functions by alienating its members both from the natural world and our true (or ‘unprogrammed / spontaneous’) nature. We are after all a distraction-based culture, not an insight-based one!

The chance that we will learn something (learn freedom) from our neurotic suffering is there for sure but one big problem we face is therefore that as a collective we do not acknowledge this pain (or any pain) as being a necessary precursor of insight and that we are – moreover – absolutely dead set against doing so. Society most certainly doesn’ttell us that we should be careful about identifying with the act that we ourselves have put on in case we forget who we really are in the process. Of course we aren’t told this – we’re given the opposite message, we are encouraged to identify as much as we can with the image, the role, the act that we are putting on, in order to conform to the script.  This is only to be expected – society is a game and so we are encouraged to play the game (because the game is no good if we don’t play it). We are encouraged to ‘be what we are supposed to be’ within the generic terms of the narrative that has been provided for us and the narrative doesn’t warn us about itself.

This ‘encouragement’ (if we can continue to use that inappropriately mild word) is indirect rather than direct, implicit rather than explicit, hinted at rather than stated, since no one concerned wants to draw attention to the fact that the game is a game (which really means that the game doesn’t want to draw attention to the fact that it is a game, since we ourselves don’t actually know what we’re doing). We are shown images of adapted game-players (who are so well adapted that they don’t even know that they are playing the game) having a rich and meaningful life and as a result we take on board (quite unconsciously) the message that this is the way to find happiness and fulfilment. Just to give what is probably the most obvious example of this sort of thing, we might point to the advertising industry. We might think that adverts are there to promote the specific product that is being sold but what’s really being sold here is the game itself, as John Berger says in Ways of Seeing. The game is selling itself to us (because if it doesn’t sell itself to us no one else will).

When we look into it we can see that advertising and promotional activity are only a small part of the package, therefore. How people are presented in the media in general is a bigger part because that creates the template from which we unconsciously (or consciously) work. Another key element is what we might call ‘our own individual contribution to the essential lie’ – those of us who are doing well in the game (for example) are tacitly expected to cultivate ‘the mystique of success’ so that the other players will become envious and invest more in the game as a result. On the other hand, those of us who are doing badly according to the high standards of the social adaptation game have to be generally disregarded and – if possible – swept out right out of sight so that the negative side of the theatre doesn’t impinge on us any more than it has to. This accounts for the existence of the stigma attaching to those of us who are affected by mental health conditions. Neurotic suffering is an inevitable result, given our trivial and inauthentic way of life (which is nothing other than ‘the Generic Life’) and given the fact that all we ever do (when we’re in the Generic Mode of Living) is distract ourselves from feeling how we’re really feeling or from thinking what we’re really thinking, it is only natural (in a manner of speaking) that we should distract ourselves from seeing that we are a distraction-based culture. That’s not the image we want, after all.

Another aspect of this is the way in which we blame those who fail in the social game and ascribe that failure to personal shortcomings (or culpability) on the part of those who are conspicuously failing to make the grade, thereby saving ourselves the trouble of having to think any more about them. ‘Judging’ means that you don’t have to think about it anymore and that is of course why we love judging so much – that is the beauty of having a narrow judgmental mind! The fact that we don’t look at anything except in a purely superficial way means that we’re able to carry on playing the game therefore – the status quo can continue unabated (for all the good that this does) and we are – as we have said – all very invested in that. That is our conservatism – we want to ‘conserve the game’ at whatever cost. To play the game is to be invested in the game because when we play we fall into the trap of having to play; the social game is an addiction in other words, just like gambling or taking heroin. We commit to playing the game as much as we do because we think that it’s going to work out for us, even though it never can; the game never works out for anyone precisely because it is only a game. The fact that we continue to think that it’s ‘a good idea’ to carry on with what we’re doing is due to delusion and nothing more.

All of this comes down to one very simple thing – we are encouraged (or rather railroaded) into identifying with a particular limiting image of ourselves (‘limiting’ because all images are limiting). There is a definite or concrete identity there on the shelf and we are manoeuvred into believing that it is us, that it is who we are. Out of our hunger for identity a marriage is made, albeit an unhappy one. We are all too keen to find an identity for ourselves – in current times more than ever. There is a hunger for identity such has never been seen before, it seems, and it is a measure of just how much the all-defining Generic Mind has us in its pocket – effectively cut off from the inner life (which is the only thing we’ve really got going for us) we have no choice but to embrace the outer (or generic) life, which is an inauthentic and trivial life that faithfully reflects societal values but which – in doing so – utterly denies the individual.






Image – ways-of-seeing.com