Most of the ugliness of our current reality -- the aggressiveness, the threatening vibe, the hatred, the nervousness -- can be drawn into a frame-work we can term the “guilt mechanism.”
We have each concocted our own form of hell from experiences of guilt or blame. The fall-out happened in the earliest stages of our lives when we got the message (usually from our guardians) that we were somehow insufficient. This prompted our first awful thought, bringing about the terror that is guilt from which we’ve been running since that point onwards.
One cannot underestimate the depth of this blame. With respect to the child’s already guiltless universe, doing something terrible is identical to killing all that is holy. With the absence of how to dissipate this biting feeling of guilt, we inevitably entered the realm of everyday society which operates as a guilt projection frame-work for unprocessed, unresolved guilt.
How the mechanism functions
This unprocessed, unresolved guilt is something that we have been burdened with since our adolescence.
We deny it, hide it, stifle it, and cast it on everyone else. We exist altogether in an aggressive, undermining world, yet we do not take responsibility for bettering it; it’s those other mongrels who are to be blamed for creating this “ugliness.”
With its tightening trepidation, unimportance, and stifled fierceness, this “competitive society” has the ability to hurt us mentally, in the event that we place ourselves in this blame game. The burden of our own unresolved guilt makes us powerless against the frame-work; it creates a constricted anticipation of discipline, which turns us defensive, and in turn, easier to manipulate.
Society’s most well-known hobby is contrasting itself with others in ways that make it appear to be great by correlation. This is only a frantic, unacceptable endeavour to adjust for our irksome feelings of inadequacy. This is taken advantage of by advertisers and publicists, who empower these endeavours, and guarantee fulfilment in purchasing their publicised items.
Consumerism, consequently, has a reason for keeping up this frame-work. Thus, our very distorted perception of beauty is generally aligned only with being fair-skinned.
We must acknowledge the existence of identity programming as a part of our lives, which pushes us towards deep-rooted hopelessness, yet it seems crazy to accept that an idea or activity could have such a hand in corrupting our consciousness. Indeed, anything other than the impression of our genuine unconditional innocence and superiority in our current state of awareness prompts madness.
Sadly, the socially-customised identity rejects this point of view as corrupt. It can’t escape the assessment of its own blame; it judges the dismissal of blame as a definitive liable act.
The concept of guilt initially grew as a component for social control, utilised for keeping the mass population in order. We can manage without it. In any case, we can anticipate questions such as: In what capacity will individuals refrain from doing awful things in the event that they don’t feel remorseful? Guilt most likely never stopped anybody from doing awful things. Insight, empathy, and fair laws appear to be better applicants for that purpose.
That is not to say we should be callous and insensitive, but it is meant to be a push towards the road to prevent us from being blamed for everything, to undo the way society uses guilt, to help us awaken from our socially-modified stupor, and to sense and experience the peaceful immunity of our innocence.
The work of innocence
An approach to combat this guilt mechanism is to plainly quit projecting it. Most of us take potentially dangerous social indoctrination to varying extents, at times prompting shocking results and substantial psychological damage.
Putting guilt on the individuals out there as the liable ones will just keep us oppressed. It is better to honestly unwind and uncover this broken social calibration.
So embedded is this mechanism of guilt, that it will take more than one snippet of rational soundness to fix its consequences. It will return, as will the projection of it. Yet, every instance of virtuousness facilitates the ineffectiveness of the guilt mechanism, and lessens its ridiculous after-effects.
