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body-mind-spirit

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Wetikos can psychopathically (and thus toxically) mimic the human personality perfectly. If it serves their agenda, they can be convincing beyond belief, making themselves out to be normal, caring, politically correct human beings. They can endlessly talking about taking responsibility, but they never genuinely face up to and become accountable for their actions. They are unable to genuinely mourn, being only concerned with themselves. They will feign grief, however, just as they will try to appear compassionate, if it is politically expedient to do so and, hence, to their advance, they are master manipulators.

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The ego isn't a bad thing. If we didn't develop a strong ego, a strong sense of self, we wouldn't be able to relate to and engage with the extremely powerful and archetypal forces (both dark and light) of the unconscious. If we don't have a strongly developed sense of self (even though it is not, ultimately speaking, the true self), we will get overwhelmed and taken over by the powers of the unconscious such that we will compulsively act them out.

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In order for our minds to comprehend something, there must be an appropriately structured neural structure called a 'frame' that makes it possible to contextualize, make proper sense of, and mentally 'see' the thing. Our understanding of the world is frame dependent: frames are the accessories with which we think. Frames are the cognitive, conceptual structures that enable us to put together, amplify, and activate ideas. When truth is unseen it is because it is both unframed and unnamed; frames and names go together.

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Like a fractal, wetiko operates on multiple dimensions simultaneously--intra-personally (within individuals), inter-personally (among ourselves), collectively (as a species), as well as trans-personally (in a realm beyond our personal selves). Those afflicted with wetiko consume, like a cannibal, the life force of others--human and nonhuman--for private purposes or profit, and do so without giving back something from their own lives.

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Amazingly, we take for granted that instinct for survival, fear of death, must separate us from the happiness of pure and uninterpreted experience, in which body, mind, and nature are the same. This retreat from wonder, the backing away like lobsters into safe crannies, the desperate instinct that our life passes unlived, is reflected in proliferation without joy, corrosive money rot, the gross befouling of the earth and air and water from which we came.