A PROPOSED PATHWAY OUT OF DISENCHANTMENT Feelings of disenchantment may be a psychological state of mind in which overwhelming external negativity osobo govern our daily mental health. Constant exposure to toxic environments produces not only a complex toxic mind, but a toxic group culture, typically expressed through the delusion of victimization. Individuals enter Lukumi without being aware they suffer from toxic mind. Others become afflicted. Their worldview and conduct function as a revolving door. Typically, when they attend a ritual or ceremony they project their disenchantment with provocative or malevolent interpretations of harmless comments, observations, or behaviors. As victimizers they rarely maintain a positive outlook in discourse among peers. The osobo forces of disenchantment afflict the mind, incrementally, creating new victims. The overwhelmed victim may become victimizer without awareness, effectively swaying group psychology and conduct, i.e. establishing or sustaining a collective idiosyncrasy of negativity. Entering the Lukumi way of life should repair, or transform, the affliction osobo of disenchantment into the ire blessings of merriment. This is achievable when the forces of disenchantment surrender to genuine Lukumi, not, however, to some adapted form of Lukumi, reconfigured to conform to negativity under the pretext of illuminated modernity. It is observable that the victim role-players can be found not only among the popular members of the religion, but also among the authorities, i.e. godparents and officiating ceremony leaders who act as provocateurs, progenitors, or sustainers of negative idiosyncrasy. Their leadership renders efforts towards a healthy individual or group psychology nearly impossible, and an atmosphere of grievances arises. Einstein’s reference to repeating the same and expecting a different result, as not, a rational proposition for change seems logical. The odu ogbe osa addresses the dichotomy between repetitive error and attempt at correction within the error’s framework. Correction begins with awareness of error, however, proactive measure is required which yields correction. In genuine spirit of correction, a proposal for individual and group character change that transforms toxic mind could germinate and produce a beneficial environment. A good starting point for correction may be a personal assessment from the perspective of ingratitude vs. gratitude. Let’s take the example of a person going to a store and buying a beautiful flowering plant that exudes merriment. The person buys the plant and plants it outside to be enjoyed daily. Time passes and the person’s recognition of the flower’s scent and beauty diminishes. Soon enough the person begins to ignore the plant altogether, and it dies of thirst and neglect. Every mourning it has waited to greet the person and share its merriment, but that divine and freely offered gift has been disregarded. Instead of recognizing the lesson in the plant’s death, the person simply buys another plant, feeling victimized by the previous purchase that did not last, and the cycle of appreciation/distraction/neglect/death begins again. The teachings of odu ogbe odi which refers to the birth of love and death of love, and obara meji’s dynamics of emotional or intellectual stimulation and deprivation of both apply. Both odu’s highlight the human error and teach a pathway of change as the means to sustain merriment. For collective change to occur, authority figures suffering from toxic minds must first recognize their own ailment and actively transform themselves in order to become role models of enlightenment and conduct. In this manner like-minded authorities may enable respectful, definable, systemic modalities where one-ness structure predominates. The hierarchical role play of power politics – which is achieved through means of coercion, contention of possessing superior ritual or ceremonial knowledge, presenting false premise and conclusion, and sharing corrupt values for mass consumption through any means, does not appear to be a viable systemic of one-ness –only reinforces osobo. The transformation of toxic psychology begins with changes in conduct that, in turn, render an open pathway for deeper spiritual ritual and ceremonial Knowing vs. Ego Serving Knowledge. Enlightenment and knowing must be experientially tangible, otherwise, it is living a disorderly imaginary. Lukumi is not about quantity of knowledge, it is about quality of knowing. One’s light from within self must be lighten, if not, the mundane operational knowledge is worthless.
Posted on: Thu, 29 Aug 2013 00:35:26 +0000
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