(Part Three)

 

(Continued From Part Two)

Self-Recrimination and Self-Destructive Guilt
It has often been noted that many spiritually and psychologically vulnerable people have a problem with self-recrimination (being overly critical of themselves) and that they also have a problem with self-destructive guilt (feeling bad about the wrong things that they have done).  But a lot of people have trouble figuring out just what it is that these vulnerable people have to feel so guilty about.  The spiritually and psychologically vulnerable people are the ones who are often forced by the stronger members of society to become the scapegoats for everything that goes wrong.  And in doing so these vulnerable people often end up helping other people much more than they hurt them (but of course they may not always be happy about the fact that they are always forced to be the scapegoats).

One of the things that spiritually and psychologically vulnerable people are criticized for (and one of the things that makes them feel guilty) is not speaking up and letting other people know how they feel about the things that bother them.  But over the past few years many of these vulnerable people have learned that when they do speak up and when they do let other people know how they feel, these same people who had previously encouraged them to speak up will more or less tell them to "put up and shut up".  After this happens the spiritually and psychologically vulnerable people will no longer be critical of themselves for not speaking up through the years because they will realize that if they had spoken up, it would not have made any difference anyway.  So where is all of their self-destructive guilt coming from if they are no longer angry with themselves and if they are no longer critical of themselves for not having spoken up in the past?

The answer to that question appears to be that through the years the spiritually and psychologically vulnerable people were dominated by the stronger members of society.  And the guilt that they are experiencing was imposed on them through the years by the stronger members of society who had been dominating them.  Some of the vulnerable people had a higher percentage of guilt imposed on them than did others but what they all shared was that through the years they had picked up deep-rooted feelings of guilt from the people who had dominated them.

 

As these vulnerable people try to understand the nature of this guilt that was imposed on them (guilt that is now inside of them and that is now tearing them up inside) they may at first come to the conclusion that the people who had been dominating them had felt guilty because of the spiritual and psychological damage that they had done to the vulnerable people.  The vulnerable individuals had always sensed that the ones who dominated them also seemed to care about them.  But now that they realize that these people were not actually trying to help them, they have to figure out why the people who had dominated them had seemed to be good people who had seemed to care about what happened to them (when now they have come to believe that these people who had dominated them actually didn't care about them).

Whenever a group places a person in the position of the scapegoat, the one who is the scapegoat starts contributing spiritual energy to the other members of the group.  The stronger members of the group really do care deeply about the scapegoat because they want to make sure that the scapegoat continues performing the role that they were given by society.  If the scapegoat becomes stronger and if they step out of the role that they were assigned, there is a chance that the people who had benefitted from the spiritual energy that was contributed by the scapegoat will start to become weaker.  The ones who dominated the scapegoats through the years cared about them because of what the vulnerable person's weaknesses did to strengthen the group, not because they wanted the spiritually and psychologically vulnerable person to become stronger.  They were carefully monitoring the vulnerable person to make sure that they never became strong enough to step out of the role that they had been assigned.  The people who dominated them did not feel guilty for having damaged the vulnerable person spiritually and psychologically.  In fact, the people who had dominated them might have felt guilty for not having done more to weaken them so that the vulnerable person would have been forced to, in their role as the scapegoat, give even more of their spiritual energy to the group.  

Most of us like to help other people if we are given an opportunity to do so.  But we like to do it voluntarily.  The use of sacrificial lambs and scapegoats is a part of our heritage but we should perhaps start to think about moving onward.  Instead of forcing people to give their spiritual energy away for the benefit of the group, maybe we should ask them if they want to give.  And if they say no, maybe we should say "that's fine, you don't have to".

If you asked 20 people what they thought about the argument that was presented above that spiritually and psychologically vulnerable people should not be forced to give their spiritual energy to other people , you would probably get different opinions.  One person might say, "yes, it is time for mankind to move onward in its evolution and stop the old fashioned spiritual practice of robbing Peter to pay Paul (taking one person's spiritual energy and giving it to another person or to other people).  But another person might say, "wait a minute.  Let's be realistic for a moment.  If it is true that we have been taking spiritual energy from the spiritually and psychologically vulnerable people and giving that spiritual energy to the other members of society, and if we suddenly start to give these people an even break and start to treat them equally, then we are going to have a big problem on our hands."

"At this point in history (right here, right now), we know that many of our religions are based on myth, yet in spite of this we have still continued to hold onto some of our religious beliefs.  We no longer believe in the myth of God, but we sense very deep and very complex exchanges of spiritual energy taking place between ourselves and other people and this makes it impossible for us to turn our backs on our belief in spiritual forces.  We are in a transition period where we know that the myth of God is not real, but we also know that the spiritual power that we feel in our everyday lives is similar in some ways to what God was described to be like in the myths."

"We are in a very delicate transition period and it would not be wise for us at this time to turn our backs on the use of spiritual sacrificial lambs and scapegoats.  Things are very fragile right now.  Those people who say that everyone should be allowed to be free of spiritual bondage are not being realistic.  The individual people who have been (and who continue to be) used as spiritual sacrificial lambs and scapegoats might want to be free of their spiritual bondage, but the rest of us are not ready for this type of change at the present time."

There are a lot of people in the world who think (and who believe deep in their hearts) that people who are spiritually and psychologically vulnerable will never be able to break out of their spiritual and psychological bondage (and for this reason will always be crazy).  They know that as long as people throughout the world feel that they need spiritual sacrificial lambs and scapegoats to keep providing spiritual energy to the other members of society, then it is unlikely that these spiritually and psychologically vulnerable people will ever be able to break free of their spiritual bondage.  The spiritual will of the majority will be enforced and this very deep and very complex spiritual force that some people call God and that other people in another part of the world might call something else will block any effort made by spiritually and psychologically vulnerable people to develop strong (or normal) exchanges of spiritual information and spiritual energy with other people.  But if people throughout the world eventually decide that they would be better off not relying on spiritual sacrificial lambs and scapegoats for their spiritual fulfillment, then the spiritually and psychologically vulnerable people might be able to start breaking free from the spiritual bondage that makes them crazy.

You may have found yourself in a situation where you went to a store or a car dealership because of an advertisement you saw that was displaying a product that you wanted to buy and that was quoted at a very attractive price.  When you got there you were told that the product was no longer available. At that time you might have gone home frustrated and disappointed or you might have just fallen for the false advertising, allowing yourself to be convinced by the salesperson to buy another product that ended up costing you more money than you had intended to pay.

The store or the car dealership had told their salespeople that  a "nail-down order" had been issued in regards to the item that had been advertised.  In other words, the item was more or less "nailed-down" to the floor (no one was going to be allowed to buy it).  The advertised item was only being used to bring people into the store or the car dealership so that the salespeople could sell the customers products that would bring in much higher profits than the advertised item would have brought in.

When spiritually and psychologically vulnerable people become spiritual sacrificial lambs and scapegoats early in life they might find themselves in the role of a customer who went into a store not knowing that a "nail-down order" had been issued on the product they were interested in.  The spiritually and psychologically vulnerable people might have tried to early in life to make the people in their community understand that they felt they had been unfairly deprived of their spiritual energy and that they wanted that spiritual energy back.  But just like salespeople are sometimes forced to go along with a "nail-down order", the people in the community where a person has been made into a spiritual sacrificial lamb or a scapegoat might be afraid to help the spiritually and psychologically vulnerable person for fear that the people who had made the spiritually and psychologically vulnerable person into a spiritual sacrificial lamb or scapegoat might do the same thing to them if they try to help the vulnerable person.     

Individuals who are approached by a spiritually and psychologically vulnerable person early in life will tend to develop relationships with the vulnerable person that are very polite.  They will feel that they cannot afford to get too close to the vulnerable person because they are afraid that they will accidently let out the "secret" that society has robbed the vulnerable person of their spiritual energy and that society has no intention of giving that spiritual energy back to them.  Because of the fact that the spiritually and psychologically vulnerable person's relationships are based on this artificial premise, they naturally have trouble getting close to other people.  They end up having polite relationships with men and polite relationships with women.  But because the men and women they are involved with tend to dominate them, they are likely to get into situations where the men they know and the women they know may start relating to each other indirectly by exchanging spiritual energy through (or by way of) the spiritually and psychologically vulnerable person.  For example, a spiritually and psychologically vulnerable man may transfer the spiritual energy he receives from the men he knows to the women he knows (and likewise, he may transfer the spiritual energy he receives from the women who he knows to the men who he knows).

 

 

Early in life this transferring of spiritual energy that is done by the spiritually and psychologically vulnerable man is not too much of a problem.  But as he gets older, he will naturally want to start getting closer to the women he knows.  And he will sometimes sense that these women want to get close to him.  When a woman meets him she may be reminded of times in the past when she knew men like him who transferred to her the spiritual energy of other men who she was attracted to at that time.  The woman may show a lot of interest in him at first.  But as she senses what is happening (that she is actually just receiving the spiritual energy of other men who the spiritually and psychologically vulnerable man knows), it may occur to her that it might be more efficient for her to directly form relationships with the men who she is interested in, rather than routing those relationships through another person (the spiritually and psychologically vulnerable man).

Societies in all parts of the world seem to be a long way from dropping the use of spiritual sacrificial lambs and scapegoats.  But because of situations like the one described above (where normal men and women who are not spiritual sacrificial lambs and who are not scapegoats are increasingly finding themselves confused by [and inconvenienced by] the end results of our present spiritual practice or robbing Peter to pay Paul), a lot of people are starting to doubt the wisdom of getting our spiritual fulfillment by simply stealing the spiritual energy of some people and giving that spiritual energy to other people.

(Continued In Part Four)

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Copyright Don Bergquist 2009