There is a type of ‘seminal event’ that takes place in early childhood which is never mentioned in the developmental psychology textbooks but which makes an absolutely tremendous difference in our lives all the same and this event is the subsuming of individuality within the generic self (or, if we want to put this in Gurdjieff’s terms, ‘the imprisonment of essence within personality’). The reason there is never any mention of this crucial event is of course because we have all already passed this point in our development and – as a consequence – it is profoundly invisible to us. The only way we have of looking at the world is via the eyes of the generic self and the generic self cannot ever see itself for what it is. Or as we could also say, ‘history is written by the victors’ and the victory of the generic self over the individuality is as thorough as thorough can be, as complete as complete can be. Our true individuality has been replaced, as a fledgling cuckoo replaces the original inhabitants of the nest, and so it is never missed. Personality never considers the fact that it owes its so-called ‘autonomous existence’ to the process whereby essence is subjugated, and the subjugation (or imprisonment) of essence by personality is never going to be part of the official narrative. It’s like a big country annexing a much smaller one whose independent existence it never acknowledged in the first place – the act of annexing a country whose existence you do not acknowledge is not going to be acknowledged either!
The transition between childhood and adulthood is seen as a process of growth or maturation; the transition between childhood and ‘adult generic-selfhood’ cannot be regarded in such simplistic terms however – in a very real sense this is something of a backward step and certainly not the glorious progression we like to see it as. As Brian Aldiss writes,
When childhood dies, its corpses are called adults and they enter society, one of the politer names of Hell. That’s why we dread children, even if we love them, they show us the state of our decay.
This is not to say that they aren’t any legitimate elements of growth and maturation taking place, or that we would be better off staying as children forever, in some Peter Pan-type world, but rather that the adaptive skills which we place so much stock in are only ever ‘provisionally useful’, and actually turn out to be an obstacle rather than anything else in the long run. Our adaptation to the social world is absolutely ‘an obstacle that we can’t see as such’. Obviously this is the case – society is only a game that we play after all; it’s a game that we only take seriously as we do because we don’t want to see beyond it – it’s a ‘surrogate life’ rather than a means to life. We naturally do feel ‘adult’ when we have successfully adapted to this game and this accounts for that peculiar type of ‘ego confidence’ that a lot of us exhibit but to be well adapted to a game (the hidden purpose of which is to allow us to spuriously evade our legitimate existential insecurity) is hardly grounds for complacency and self-congratulation.
The problem is that by allowing ourselves to feel that we have ‘got somewhere’ as a result of adapting ourselves to this artificial world that we have created for ourselves we have actually acted against our own best interests – we have accepted a laughable ‘dummy prize’ in place of the real thing (which is not such easy thing to get the hang of) and the consequence of this is that we no longer have any awareness of the actual challenge of life, and if we have no awareness of the way life is challenging us then we will simply cease to grow. We have been effectively sidetracked, in other words – we have been sent down a dead-end. Another way of putting this is to say that when we develop an identity that suits the social world (an identity that is a faithful reflection of that social world) the assumption that we are unconsciously making in the process of this adaptation is that the social world or social system is ‘the only world there is’ (obviously enough) and so where this assumption falls down is in the face of the undeniable fact that the social world isn’t the only world there is! It’s not actually a real thing at all – the social system is very clearly a ‘made-up thing’, a convenient fiction. To be adapted to society (or to the socialised view of reality) is to be adapted to an illusion and to be adapted to an illusion is to be disconnected from reality. This is a rather significant thing to consider therefore, by anyone’s standards. There could quite possibly be serious problems in this! ‘What type of disadvantages might come from being disconnected from reality?’, we might ask ourselves. ‘What type of knock-on difficulties might this involve?’
This is of course a tremendously open-ended question to be asking and it is very hard to know where to even begin answering it. There is no starting point and no terms of reference. The only thing that we absolutely can say however is that the consequence of adapting ourselves to illusion is going to be very great pain (or very great suffering) and this – in essence – tells us all we need to know. If we were o be very clear about this (which we aren’t) then this would be enough for us; this would be enough to open our eyes to our situation and put an end to any further involvement, any further collaboration. It’s as if we find that an old and dear friend of ours has been swindling and exploiting us right from the start; once we see this then it becomes clear that he was never any type of friend at all – that particular illusion will be gone once and for all. It will no longer be there to hold onto. ‘Pain’ of course is a word that can have lots and lots of meanings – it has so many meanings that we quickly come back to the point of again not knowing where to begin with the discussion. One way to start looking into the pain or suffering that inevitably attends ‘fundamental alienation from reality’ is consider a bit further what happens when we adapt ourselves to the illusory social world – when we are adapted to an illusory or artificial world then we are necessarily going to define ourselves in relation to that world – we don’t have anything else to define ourselves in relation to, after all – and the result of this ‘identification with an illusion’ is that we ourselves become an illusion. We thus become every bit as illusory as the world that we have adapted ourselves so enthusiastically to.
If the system represented some sort of genuine reality than ‘the identity which we have within it’ would also be real but seeing as how it just plain doesn’t our identity (which is all we know of ourselves and all that we can know just as long as we are remaining the state of adaptation) is completely fatuous, completely bogus. Because our sense of identity is completely fatuous we have precisely zero chance of relating to the real world and to call this ‘cause for concern’ is putting it a very mildly indeed – what could be a graver catastrophe than ‘the loss of reality’, after all? We might ask ourselves if it is perhaps possible to compensate for our loss of connection with reality in some way and whilst this might sound like a pretty stupid question to be asking it actually isn’t – just about everything we do serves as some kind of an attempted compensation for our loss of connection with anything real. Our ‘activities in the game’ are all compensatory devices whose function is to offset the ‘fundamental alienation’ that resides in our core and if someone were to ask exactly what our ‘activities within the game’ might consist of then the answer to this question is very straightforward indeed – our activities within the game are all about ‘winning’ in whatever shape or form that might take. What else does anyone ever do in a game apart from ‘try to win’, after all? What else is there to do?
‘Winning’ within a societal context simply means doing well within the specific terms that society presents us with; we – for our part – simply interpret this as meaning ‘doing well’ full stop – we don’t see it as ‘doing well within the terms of the system’ because we don’t know of any other terms. We don’t see the system as being ‘the system’ and so for us any gains that are made within its remit are seen to be of an absolute rather than a strictly provisional nature. We feel that we have really and truly have got somewhere rather than just ‘having got somewhere within the strictly provisional terms of the game’, which obviously wouldn’t be a particularly meaningful proposition – that certainly wouldn’t be anything to get too excited or self congratulatory or about. So to come back to what we started off by talking about, we compensate for the pain-producing lack of connection with reality by  deceiving ourselves into thinking that our societal goals are ‘meaningful in themselves’ and  engrossing ourselves in the very demanding (and profoundly immersive) task of trying our very best to attain these goals.
This throws up an immediate dilemma when it comes to defining what mental health means because whilst from the point of view of the game that is being played good mental health means ‘continuing to find our goals meaningful (which means ‘continuing to find the experience of striving for them as being satisfying and fulfilling’) any deeper understanding of what it means to be mentally healthy would have to involve, in a crucial way, the seeing of the actual truth of what is going on here, and this would of course completely contradict the first definition that we gave of ‘mental health’. Any discussion of what it means to be either mentally well or unwell which ignores or fails to take account of this contradiction is bound therefore to be utterly facile. Any discussion of mental health that fails to take this flat ‘contradiction in terms’ into account is bound to be absolutely and completely absurd, but this is exactly what our culture fails to do. Our culture refuses to look at the ‘bigger picture’ (or rather, it refuses to acknowledge that there could be any picture other than the picture that is provided for us by the thinking mind). We could go further than this and point out that our so-called ‘culture’ is nothing other than an extension of the rational mind and this of course is absolutely inevitable given the fact that the rational intellect is the only part of the psyche that we give any importance or credence to. We see the world as a machine does and the machine never sees the full picture (to say that ‘a machine never sees the full picture’ is simply a restatement of Gödel’s incompleteness theorem).
To come back to what we have said earlier, the fact that a machine (or the rational mind) cannot see the full picture is not a problem in itself; it’s not a problem if we can see that the rational mind is not showing us the full picture, but if we can’t see this then all sorts of intractable difficulties immediately come into being – all sorts of paradoxes arise and the thing about paradoxes is that they are quintessentially insoluble. That’s what makes a paradox be a paradox – the fact that the attempt to solve the problem only makes the problem worse! Or as we could also say, ‘the attempt to solve the problem actually creates the problem.’ When we can’t see that the RT doesn’t show us the full picture (and according to it, it always does) then what we take to be unequivocal gains are in fact circles – our apparent games (which only come about because we take what thought shows us to be the same thing as reality) turn out not to be gains at all – they aren’t gains at all because there are only ‘gains within context of the game’, the game which we take to be the same thing as reality. There is in another words no such thing as genuine change within the mind-created world even though change or progress within the mind-created world (i.e. ‘winning’) is precisely what we are always chasing. Coming back to our point therefore, ‘health’ within the societal game means that we continue not seeing that the goals or ‘progress markers’ that we are orientated towards are paradoxical or duplex in nature. It should come as no surprise therefore to see that paradoxicality is hardly ever mentioned in the world of therapy – paradoxicality is after all the death of purposefulness and – in our simple mindedness – all of our therapies are purposeful (or goal-driven) ones. They are, we might say, ‘doing-based’ rather than ‘insight-based’.
‘Paradoxicality’ means that our attempts to escape the problem embroils us in it even further, or – as we have just said – that our attempts to fix the problem actually create it (i.e. the problem wouldn’t actually be a problem if we weren’t trying to solve it). We have an unwanted, pain-producing thought or feeling and our (very simplistic) approach is to believe that we can ‘deal with’ or ‘manage’ it in some sort of purposeful way, via some sort of a procedure or other. ‘Control’ is the paradigm that we are operating within in other words; control is the only thing we know, the anything we trust, and so we apply it ‘across the board’. Naturally therefore, paradoxicality is the very last thing we want to hear about! Our entrenchment in the overly simplistic ‘purposeful mode’ of operating goes a lot deeper than we might imagine however – it goes far deeper than we might imagine because ‘who we take ourselves to be’ (which is to say, the concrete sense of identity that is created by the process of us ‘adapting to the mind-created world’) absolutely relies upon our perception of there being such a thing as genuine positive goals, goals that are absolute in nature rather than duplex (‘duplex’ meaning that they have both a negative and positive aspect to them such that the one is always cancels out the other). Hard as it is for us to understand, our goals are mental projections and mental projections are always duplex (two-sided); projections are always duplex or two-sided by virtue of the fact that they are projections. My projections are an extension of me, after all; my projections are an extension of me and yet I treat them as if they ‘weren’t me’; I treat them as being ‘other than me’, as if there were ‘something new’. Because we relate to our projections as if they were something new (rather than seeing them as just ‘a restatement of the old’) we experience euphoria when we ‘progress’ towards them. The projection is not something new however – it’s just a tautology. It looks like a ‘new development’ in other words; it looks as if I’m ‘saying something new’ but really I’m just ‘saying the same old thing an apparently different way’ and this is why my projections are always duplex and will therefore ‘turn around on me’. This is why I can never really either ‘successfully catch them’ or ‘successfully run away from them’, in other words.
Talking in this way allows us to see, very clearly, that the ‘purposeful’ or ‘positive’ self is a game – it’s a game because it is based on us ‘pretending that our projections are not our projections when they are’ (or us ‘pretending that our goals are not duplex when they are’). The positive or purposeful self might be said to have its own type of health therefore and we might refer to this as ‘virtual health’. Virtual health is the health of a purely virtual entity, it’s the health of the ‘self’ that we pretend be in the game whilst not knowing that we are pretending anything. The projected state of being that we are calling ‘good mental health’ (and which we are aiming at so determinedly with all of our purposeful therapies) is a very peculiar type of thing. It’s a very peculiar type of thing firstly because it doesn’t exist and never could do, and secondly because when we have allegiance to it – as we do have allegiance to it – the ‘natural order of things’ is turned on its head. This is the ‘Inversion of Unconsciousness’. The inversion comes about – to recap what we just said a moment ago – because we are pretending that our projections aren’t our projections when they are, or because we are pretending that goals aren’t duplex in nature when they are duplex. This act of pretending (which we are wholly unaware of since we are also pretending very seriously that we are not pretending) creates the positive or purposeful self, and when we are identified with this self we automatically seek to organise the world according to this basis, in accordance with this basis. We will try to impose the values of this unreal sense of self onto the world, in other words, and this is the type of activity that we will always engage in when we are ‘psychologically unconscious’.