Due to its unique psychic origin, the epidemiology of wetiko is different than any other disease. Like a fractal, wetiko operates on multiple dimensions simultaneously — intra-personally (within individuals), inter-personally (between ourselves), as well as collectively (as a species)
Wetiko is multi-dimensional, many-faceted and utterly profound, but its fundamental essence is actually quite simple to understand.
The process of identification—of who we think we are—is at the root of wetiko. “Who do we think we are?” is a real question that implies that our sense of identity is related to our thinking, to our very mind itself. Our subjective experience of identity itself is quite malleable and is a function of our own mind, which is to say we are actively participating in the moment-by-moment creation of our experience of identity.
Wetiko can’t take over, possess or have any effect on our true nature, which is not an object that can be manipulated or possessed by wetiko (or anything else, for that matter). For this reason, wetiko’s strategy is to set up a substitute counterfeit version—a simulation—of ourselves. It then tricks us into identifying with this fraudulent version of ourselves. Wetiko cannot stand it when we identify with our true nature as creative beings, for then it has nothing to sink its roots—and fangs—into.
If we don’t pick up and mobilize the creativity that is an essential aspect of our very nature, however, wetiko is happy to use our unexpressed creativity for us in order to serve its agenda, which we can be sure does not serve our best interests.
This counterfeiter, for example, plugs into our own innate but unused creativity to conjure up a stunted image of ourselves as being limited, wounded, having problems, etc. (or, the opposite—being inflated and grandiose). This psychic snake-oil salesman then presents to us, in a compellingly convincing way, that this fake representation of ourselves—a true imposter—is who we actually are. If we are not awake in that moment to the fact that we are being sold a bogus bill of goods, like putting on a garment, we unknowingly step into wetiko’s version of ourselves, buying into its fabricated and impoverished image of who we are. In so doing, in one fell swoop we have given ourselves away, identified with who we are not, and disconnected from our creative power. The wetiko germ is a psychic tapeworm, a parasite of the mind.
As soon as we identify with this false self, however, we are a goner, as then, with wetiko’s help, we will create experiences for ourselves that will confirm our limited identity in a self-reinforcing (and mind-created) feedback loop that traumatizes us to the core. Wetiko has fooled us into thinking that a seeming appearance, a display of our mind—a fictitious identity that literally has no actual reality—is who we really are.
We then tend to become consumed by protecting and defending a make-believe version of ourselves that doesn’t even exist in the first place. This is the essence of wetiko psychosis.
An intrinsic challenge to our investigation of wetiko is that it is incarnating in the very psyche which itself is the means of our investigation. Aware of this conundrum, Forbes explains that he is attempting to examine the disease, “from a perspective as free as possible from assumptions created by the very disease being studied.”[iv] If we are not aware of the frame of reference through which we are examining the wetiko virus, our investigation will be tainted by the disease, obscuring the clear vision needed to start the healing process.
It is always somewhere — and not to catch it, to say it doesn’t exist, gives the best chance to any germ. Being “always somewhere” is to be nonlocal, which means that it is always around, even potentially, or especially, within ourselves. To not recognize the existence of the wetiko germ — “to say it doesn’t exist” — allows the psychic infection to act itself out unrestrained.
Now that we have the dia-gnosis and pro-gnosis, all we need is to discover the cure, which requires having ‘gnosis’
Owning the creative gifts that are our natural inheritance is wetiko’s worst nightmare. Instead of being disempowered victims of an imposed creation separate from ourselves, once we realize that we ourselves are the creators of our experience, wetiko doesn’t stand a chance.