The Fragmented Self: Obscuring Cosmic Consciousness
The Transparent Evils of Globalism
In this post, we aim to explore the intricate relationship between the self, tradition, and the concept of cosmic consciousness, ultimately revealing how the deconstruction of traditional values and institutions can lead to a fragmented, egocentric "I" and an atrophied sense of interconnectedness within greater reality.
This exploration will not only delve into the psychological and spiritual consequences of this fragmentation but also expose how these forces are leveraged by proponents of a homogenizing globalism that seeks to undermine cultural diversity and concentrate power in the hands of an elite few.
By examining the potential pitfalls of postmodernism's deconstruction of tradition and drawing upon the arguments of Russian philosopher Alexander Dugin, a prominent advocate for traditionalism, we will illuminate the importance of reclaiming our sense of self and reconnecting with the deeper currents of cosmic consciousness in order to resist globalism and evolve a more balanced multipolar world.
The Rise of the Isolated "I"
The postmodern era has witnessed a profound shift in our understanding of the self. Traditional narratives and institutions that once provided a sense of stability and coherence have been subjected to relentless deconstruction. While this critical analysis has exposed power imbalances and challenged oppressive systems, it has also arguably contributed to a growing sense of fragmentation and disorientation in Western societies.
The erosion of grand narratives, coupled with the rise of narcissistic individualism and consumerism, has given rise to the isolated "I," an egoic-self defined primarily by personal experiences, desires, and material possessions. This "I" is often detached from any sense of collective identity or shared purpose, adrift in a sea of relativism and subjective truths.
While this emphasis on individual autonomy can be somewhat liberating, it can also lead to a sense of isolation and alienation. Without a grounding in tradition, community, or a broader sense of meaning, the isolated egoic "I" can become lost in a fragmented world, struggling to find a sense of belonging or purpose.
The Non-Monadic Clustered Self
Before delving into the consequences of soul fragmentation, it's crucial to establish a clear understanding of the self as conceived within the framework of our Non-monadic Cluster Theory. This theory challenges the traditional notion of a singular, unified "I" at the core of our being, proposing instead a dynamic and interconnected cluster of various elements that contribute to our sense of self.
The ‘non-monadic cluster nature of self’ primarily refutes the ego theory of self, which posits a single, unified, and continuous self. This traditional view, often associated with philosophers like René Descartes ("I think, therefore I am"), suggests that there's a core essence of self that remains constant throughout life, despite changes in experiences, beliefs, or circumstances.
Conversely, the non-monadic cluster view emphasizes:
Experiences — Memories, emotions, sensations, thoughts, and perceptions all contribute to the mosaic of our individual narratives.
Beliefs — Values, attitudes, opinions, and worldviews shape how we interpret and interact with the world.
Roles — Social identities, familial roles, and occupational positions influence our behavior and sense of self in different contexts.
Relationships — Connections and interactions with others shape our sense of belonging and contribute to our understanding of who we are.
Physical body — Our bodily sensations, physical characteristics, and embodied experiences ground our sense of self in the material world.
These elements are not static but rather dynamic and interconnected, constantly influencing and shaping one another. The self, then, is not a fixed entity but an ever-evolving process, a vibrant mosaic of consciousness crystallizing through the dynamic fusion of these diverse elements.
This view challenges the traditional notion of a core, unchanging "I" that persists throughout life. Instead, the non-monadic cluster theory suggests that our sense of self is fluid, context-dependent, and multifaceted. It acknowledges the potential for contradictions and inconsistencies within our identity, embracing the complexity and dynamism of human experience.
Integrated Information Theory and Nature of Consciousness
Integrated Information Theory (IIT) was developed by neuroscientist Giulio Tononi and his collaborators at the University of Wisconsin-Madison. Tononi initially proposed IIT in 2004. The theory has since gone through several iterations, with the latest version being IIT 3.0.
Christof Koch, another prominent neuroscientist, helped develop these later versions of the theory that include theoretical advancements and a more computationally intensive variant of the integrated information measure.1
The concept of the non-monadic clustered self aligns with a number of theories in neuroscience and consciousness studies, particularly IIT, which proposes that consciousness is a fundamental aspect of reality, colored by the integrated information within a specific system. The more interconnected and integrated the information, the higher the level of consciousness.
Tononi’s IIT suggests that consciousness is not limited to the brain but potentially exists in any system with sufficient integrated information. This opens up the possibility of consciousness existing beyond the physical realm, perhaps as a different dimension of reality. Or as panpsychism where everything is said to possess a degree of consciousness. Leibniz's theory of monads is particularly important in panpsychist thought.2 He used the term "monad" to describe simple, indivisible substances that he believed were the fundamental units of reality.
Within this schema, the self can be understood as a highly integrated information structure, a complex network of interconnected experiences, beliefs, and relationships. The richness and depth of our consciousness blossom through the complex synthesis of these non-monadic elements.
By applying the principles of Integrated Information Theory to our understanding of the self, we can appreciate its dynamic and interconnected nature. However, it also exposes the potential for fragmentation when these connections are disrupted or weakened, resulting in attenuated self-awareness and a perturbed connection with the fundamental source of consciousness.
Soul Fragmentation and the Loss of Self
The concept of ‘soul retrieval’ in shamanic traditions offers a useful metaphor for understanding the potential consequences of this fragmentation. In these traditions, trauma, grief, or significant life challenges can cause soul loss, where segments of the individual's essence become separated from the core self. This fragmentation leads to a loss of vitality, a sense of disconnection, and a diminished sense of wholeness, the first steps toward psychosis.
We contend that our current societal malaise is a type of collective soul loss and “mass formation psychosis,” as Mattias Desmet phrased it. The deconstruction of traditional values and institutions also can be seen as contributing factors.
When the shared narratives, rituals, and social structures that once provided a sense of cohesion and meaning are dismantled, the ‘soul of society’ becomes fragmented, leading to social unrest, polarization, and a decline in collective well-being. Moreover, this condition can be imposed on society by design. More on that shortly.
Fragmentation can also manifest at the individual level. Without the grounding provided by tradition and community, the isolated "I" can become susceptible to a range of psychological and spiritual challenges. The loss of a sense of belonging, purpose, and connection to something larger than oneself contributes to anxiety, depression, and a sense of existential dread.
The "I" and Cosmic Consciousness
The idea of cosmic consciousness, found in various spiritual and philosophical traditions, suggests that there is a fundamental interconnectedness between all beings and a greater reality. This interconnectedness transcends the boundaries of the individual ego and offers a sense of unity with the cosmos.
The ego with its emphasis on individual autonomy and separation, can be seen as antithetical to the concept of cosmic consciousness. By focusing solely on the individual ego and neglecting (or rejecting) the broader context of our existence, we axiomatically become disconnected from a deeper sense of belonging and purpose.
This disconnection can manifest in various ways, from a lack of empathy and compassion for others to a sense of alienation from the natural world. It can also lead to a diminished sense of spiritual meaning and purpose, as the individual struggles to find their place within the larger cosmic order.
Spiritual disconnection manifests in various ways, including the traits associated with ‘Cluster B Personality Disorders.’ These disorders are characterized by dramatic, emotional, and unpredictable thoughts and behaviors, often resulting in unstable relationships.3
Furthermore, the vacuum created by disconnection from the numinous has given rise to a new postmodern concept of divinity, called "Moralistic Therapeutic Deism." This term was first introduced by sociologists Christian Smith and Melinda Denton in their 2005 book Soul Searching: The Religious and Spiritual Lives of American Teenagers'.
Alexander Dugin and the Defense of Tradition
Alexander Dugin, a Russian philosopher, political theorist, and Substack author is a prominent advocate for traditional values and institutions. He argues that tradition provides a vital foundation for social cohesion, cultural identity, and spiritual grounding.
Dugin criticizes the postmodern emphasis on individualism and relativism, asserting that it leads to a fragmented and nihilistic worldview. He contends that traditional structures, such as religion, family, and community offer a sense of stability, meaning, and belonging that is essential for human flourishing.
Dugin's defense of tradition is not simply a nostalgic yearning for the past. He recognizes the need for adaptation and evolution within traditional structures. However, he emphasizes the importance of preserving the core values and principles that have sustained societies for centuries and are now threatened.
He argues that tradition provides a vital link to our ancestors and cultural heritage, offering a sense of continuity and identity in a rapidly changing world. It also provides a framework for moral and ethical guidance, helping individuals navigate the complexities of life and make wise choices.
Furthermore, Dugin states that tradition can foster a sense of connection to the sacred and the transcendent — the numinous. By participating in rituals, ceremonies, and shared practices, individuals tap into a deeper dimension of reality and experience a sense of unity with something larger than themselves.
Reintegrating the Fragmented Self
While the deconstruction of tradition has undoubtedly brought about important social and cultural changes, it has also created new challenges for individuals and society as a whole. The rise of the isolated "I" and the fragmentation of the ‘soul of society’ have contributed to a sense of disconnection and alienation.
To address these challenges, we need to find ways to reintegrate the fragmented self and reclaim a sense of interconnectedness with a larger reality. This involves recognizing the limitations of the ego and embracing the potential benefits of tradition, community, and spiritual practices.
As previously mentioned, shamanic soul retrieval4 can be helpful, as well as other modalities such as the mandala meditation exercises encouraged by analytical psychologist Carl Jung.
By integrating the valuable aspects of tradition with the critical insights of postmodernism, we can create a more balanced and holistic approach to self-understanding and social organization. This involves:
Cultivating self-awareness — Engaging in introspection and reflection to understand our own biases, motivations, and values. An acute lack of self-awareness remains a significant issue throughout Western society.
Building community — Seeking out meaningful connections with others and participating in shared practices that foster a sense of belonging and common purpose.
Connecting with the numinous — Exploring spiritual practices and traditions that offer a sense of connection to something larger than ourselves.
By embracing these principles, we will begin to heal fragmentation of the self and reclaim a sense of wholeness, meaning, and interconnectedness with the cosmos.
The Transparent Evils of Globalism
The implications of this exploration extend far beyond the realm of individual psychology. In a world experiencing the transition from a unipolar power structure dominated by "The West," also known as the Hegemon, to a multipolar world envisioned by thinkers like Alexander Dugin and the BRICS nations, the concept of the fragmented self assumes huge geopolitical significance.
We assert that humanity is undergoing a tumultuous transition to multipolarity — a paradigm shift. This transition, however, faces vigorous opposition. The Hegemon, over a period of time dating back to President Kennedy’s assassination in 1963, including the 1991 collapse of the Soviet Union, has transformed from a seemingly benevolent Pax Americana to what many now describe as a de facto evil warmongering empire.
Some commentators, particularly on alternative media platforms like Substack, use the term "Anglo-Zionist Empire" to describe a perceived alliance of Anglo-American and Zionist interests that wields significant global influence.
This concept suggests a continuation of historical imperial ambitions, with a focus on maintaining geopolitical dominance through military interventions and economic leverage.Eisenhower's prescient warning about the "Military Industrial Complex" in his 1961 farewell address aligns with this critique. He cautioned against "the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex."
Eisenhower recognized that the conjunction of a vast military establishment and a large arms industry was unprecedented in American history and could potentially distort political priorities. Just as he foresaw, it has metastasized into a global hegemonic hammer that prioritizes profit and control over peace and human well-being.
The inherent evil is transparent, evident in the endless wars, engineered economic crises, suppression of dissent, and manipulation of information. All contribute to the broader trend of soul loss and fragmentation. They are mirrored in the strategies employed by the proponents of a world-dominating form of globalism.
Organizations like the World Economic Forum (WEF) and the World Health Organization (WHO), often criticized for their authoritarian approach to governance, can be seen as promoting a one-size-fits-all vision of the future that disregards cherished cultural and spiritual values of diverse societies.
This pursuit of global conformity, we argue, relies on the creation of a fragmented and compliant populace. By undermining traditional institutions and eroding collective identities, these globalist forces seek to create a world of atomized individuals, easily swayed by mass media narratives and susceptible to centralized control. As the WEF’s Yuval Harari proclaimed, “Free will is over.”5
The loss of a sense of belonging, purpose, and connection to something larger than oneself renders individuals more vulnerable to manipulation and less likely to resist a globalist agenda that seeks to homogenize cultures and concentrate power in the hands of an elite few.
In contrast, a multipolar world, as envisioned by Dugin and others, recognizes the importance of cultural diversity and the inherent value of a panoply of rich traditions. It acknowledges that true strength lies not in conformity but in the harmonious coexistence of diverse perspectives and different ways of life.
By fostering a sense of rootedness in tradition and encouraging individuals to connect with their unique cultural heritage, a multipolar world can counter the soul-fragmenting forces of globalism and promote a more balanced future.
I feel compelled to interrupt myself to note that these fragmenting forces are satanic. Dugin refers to the Hegemonic West as the antichrist and Russia as the katechon, a concept advanced by Paul in 2 Thessalonians 2:7:
For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.
Ultimately, the struggle between unipolarity and multipolarity is not merely a political or economic contest; it is a battle for the soul of humanity. By reclaiming our sense of self, reintegrating our fragmented psyches, and reconnecting with the deeper currents of cosmic consciousness, we can resist the satanic forces of globalism and contribute to the emergence of a world that honors the diversity, dignity, and divine potential of all beings.
Therefore this is a call to reclaim not only our individual souls but also the soul of society, paving the way for a future where interconnectedness, not isolation, guides our path.
From the comments section with thanks and hat tip to
:A timely post on the precariousness of the human soul. Thank you! And thanks too for mentioning Dugin whose thoughtful traditionalism offers counterbalance to the metastasis of pseudo-freedom ushered through postmodernism. The latter coincides with rot of actual freedom (predicated on shared meaning, values and history).
This efflorescence, as you say, produces narcissistic fragmentation of the self. It gives rise to solipsism and irrationalism infused with pseudo-heroism. A shallow questioning of authority is everywhere in evidence and is easily manipulated by psyops: viz. flat earth theory, or the non-existence of viruses. These are the sour fruits of postmodernism decried by Dugin.
Human debilitation and spiritual capitulation are covertly managed by archontic actors working through NGOs, unelected thinktanks, elitist hideaways, and vampiric shadow beings such as Peter Thiel, Musk and Harari. Your principles for reintegration of the self are healthy.
I would also point out the discoveries left us by Robert Monroe in his documented out of body experiences. In his last book, The Ultimate Journey, Monroe discovered the plurality of the core self in etheric outer space. To him, it is a cluster. The group is primordially bonded and travels interdimensionally in pursuit of the Great Unknown. It is composed not of separate monads but of a shared resonance.
It from Bit
If we postulate, as previously, that the Akashic Field is a fundamental field of information that spiritizes both our universe and the greater cosmos, which we theorize is home to the multiverse, it therefore follows that information itself is a fundamental aspect of the physical world. The Akashic Field is therefore defined …
What Is A Monad? Leibniz’s Monadology (article)
Moralistic Therapeutic Deism
There’s a narrative in the West that can be described as the weaker party in any conflict is morally right and justified in committing near unimaginable acts of barbarism and sadism against the stronger party. It feels like it’s become a state religion of the Western world!
Shamanic Soul Retrieval (article)
^^^ (video just over 1-minute)
A timely post on the precariousness of the human soul. Thank you! And thanks too for mentioning Dugin whose thoughtful traditionalism offers counter balance to the metastasis of pseudo-freedom ushered through postmodernism. The latter coincides with rot of actual freedom (predicated on shared meaning, values and history). This efflorescence, as you say, produces narcissistic fragmentation of the self. It gives rise to solipsism and irrationalism infused with pseudo-heroism. A shallow questioning of authority is everywhere in evidence and is easily manipulated by psyops: viz flat earth theory, or the non-existence of viruses. These are the sour fruits of postmodernism decried by Dugin. Human debilitation and spiritual capitulation are covertly managed by archontic actors working through NGOs, unelected thinktanks, elitist hideaways, and vampiric shadow beings such as Peter Thiel, Musk and Harari. Your principles for reintegration of the self are healthy. I would also point out the discoveries left us by Robert Monroe in his documented out of body experiences. In his last book, The Ultimate Journey, Monroe discovered the plurality of the core self in etheric outer space. To him, it is a cluster. The group is primordially bonded and travels interdimensionally in pursuit of the Great Unknown. It is composed not of separate monads but of a shared resonance.
Very interesting and relevant, but needing more readings to get some kind of grasp on it. Off the top of my head, though, it is interesting that Bernardo Kastrup, who argues for his version of Analytic Idealism rather than "panpsychism" (though at this level what's in a name!) also now seems to be very much into IIT (which is something else I need to read up on if I can find an "idiot's" version of it).
Bringing in Dugin is also intriguing since Kastrup is anti-Russian -- writing "open letters" to Putin begging him to surrender to the advanced consciousness of... NATO. Very much the 60s hippie idea of "we are all one, man".
I am very much interested in parsing out Idealism or panpsychism without falling into this New Age trap; the idea of it being compatible with or even requiring what you call a respect for diversity of cultures, rather than falling for the siren song of "one world" is suggestive.