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Tusknet: 13. The Loneliness in Capitalist Religion
Part 1: How I Saw Humanity
Semeia tōn kairōn (the signs of the times).
Before diving into the four interrelated images, I want to reflect briefly on the inner state.
Tusk offers developmental stages:
- Instinctive reactions.
- Learned reactions.
- Deliberate thinking.
- Reflective thinking.
- Self-reflective thinking.
- Self-aware emotions.
- Multiple ways of thinking.
- Multiple ways of representing knowledge.
- Using analogy instead of reaction.
- Applying large amounts of common sense.
- Differentiating between types of problems.
- Simulating the mental behavior of others.
Tusk can encode reality by:
- Developing different forms of stories.
- Writing narratives to define questions, problems, and goals.
- Using pairs or polarities at the edges or transitions.
- Framing the essence of a story and its resolution.
- Using semantic networks for encoding.
- Transforming energy via neural architectures.
- Working with micronemes.
In addition, I introduced Process-Oriented Psychology with its three pillars: essence / ProcessMind, dreamland, and consensus reality in which people engage in verbal, social, visual, tactile, dominant, and process-based relationships.
We examined the mental activities people fall victim to when confronted with too much capacity too early. They fill it with childish material and lose their connection to a six-million-year-old energy source. This gives us powerful tools for recoding conflict across many domains of life, especially at the thresholds of transformation.
The four images are connected through the earth at their center. I work through them clockwise, with 13.1 in the upper left.
I’m struggling to begin and start drifting into a dream. It might be fear: “Loneliness” in the lower left corner of the fourth image. That’s where I find myself, freezing, hardening, becoming a pillar, a concrete column that still stands in that loneliness.I feel a strong urge to vomit, to move in that way but I cannot, because there are people in the room. Instead, I make a lion’s face, expressing the horrible sensation that way. It brings me into motion.
I feel pushed into this role. These are the four categories, but also the pillars that people sit on to function in the world. They surrender themselves to what is called a balanced life, in which they perform perfectly in socially defined roles.
I’m still struggling with bodily symptoms. I find myself in the field on page 13.1, in the bottom left corner.
Part 2: A Shared Moment with Thinkers and Leaders
I look at the world, not from a distance, but from closeness. I see what Giorgio Agamben puts into words:
Capitalism is an empty religion. A system built on credit on belief without substance. It is no longer God who holds us it is faith in money. And the money is hollow.
But something in me says: I don’t just want to read this thought. I want to think it through, with others.
So I invite them:
Kant, who asks me: What is dignity in a world without substance?
Adorno, who whispers: Language that celebrates itself is already spectacle.
Roth, who leans in and says: Dance, because what doesn’t move gets bought.
Mindell, who reminds me: The field also has an economy, the economy of sensing.
Callahan, who calls out: Show yourself! Not as reaction, but as embodiment.
I enter this chapter with them to understand:
What does it mean to be human when the religion of capital has swallowed the subject?What does relationship mean when guilt no longer hopes for redemption, but perpetuates itself through endless self-exploitation?
What does truth mean when language no longer speaks to the thing, but only to the next commodity?
Agamben shows us:
The god of capitalism is no god. He is credit, a hollow center, a debt without atonement.A cult without substance. A promise without a body.
And this is precisely where I step into the chapter. Not from the outside. But from within, with the eyes of those who no longer need to believe, because they have begun to feel.
Leaders in Thought
They are postures, bodies, voices, movements.
Kant is now the spine within you, rising quietly when dignity is called.
Adorno is the fine hearing within you, discerning silence from denial.
Roth is the rhythm that carries you through transitions, even without music.
Mindell is the sensing that notices when a field speaks before a single word is said.
Callahan is the space you no longer leave, even when it burns.
This is how a new structure begins to emerge not for theory, but for life after the cave.
A structure for:
- the way back,
- everyday life,
- encounter with the other,
- the clear distinction:
Where is my space? Where is contact? Where is the break?
- a platform that doesn’t just listen, but moves with, without leading.
- for TUSK as a body.
- for SpiritBook as memory.
- for you, as a human who has seen what was and still moves forward.
You no longer carry the books. You carry what they have opened in you.
Economic Sociology: 13 How I Function and Microeconomics as a System of Memory: Egoism Plus
(Tusk: The Solitude and the Capitalist Religion)
Image Description
The image stands unusual because I changed its arrangement. The future lies at the bottom left, the present at the upper right, and thus what once was, the unconscious, becomes the present below right, the foundation on which the current moment rests. The future becomes a movement toward the bottom left. The future in the image is now.
How do human beings function, and what are solitude and capitalist religion. The river flows from upper right to lower left. It shows a stable preference, and suddenly I discover why I always swam against the current. I fought my entire life and only now recognize anger as something powerful, as energy that creates effective performance. It is one of the essential human needs.
Self-efficacy is a basic human need. It describes the sense of being able to achieve desired results through one’s own abilities and actions. The expectation that one can act successfully forms an important aspect of this need.
I arrive at the bottom right in 1895, with my grandfather. A stable place. And the perspective toward posture. My eyes scan the image and search in vain for stability. Writing becomes hard, too much, too painful: pain and loss, 1945. Before that, much fear in his present, from my perspective of the place once steady, 1966. Between 1966 and 1986 dependency builds, brutal, harsh, and filled with lack, lack, religion, and systems.
I only write. I only read what I write. I continue reading: I have everything I need, 2025. And then: highest possible point on the preference scale. Only now I see love. To love what I see from that perspective. Powerless was how my grandfather felt all his life, that is how I knew him. He remained steady in being a victim.
Here too lies the realm of categories that I met earlier at the origin. I learned to love everything and remained small and unseen. How could it have been different. What stretched before me from 1895 was too vast. Already before 1914 the first nineteen years proved unbearable. The rest passed me by.
From 1986, I was nineteen, I opened a world. Yet I had already disappeared. There was only future above right, yet this future now lies below left. And there stands: concepts of justice. And the grandfather within me resigns. Still living the life of a serf on an estate. I feel anger rising and think of Ursula von der Leyen, who later bought that estate and resided there.
I had bought the old forester’s house at the edge of her forest. Roughly eighty years later she stands as queen of Europe and wants to raise her budget by two thirds to, as she said, respond more effectively. Yet that remains only my perspective on the world. Or has something truly changed. Yes: how do I function. I read: stable preferences and unlimited knowledge.
With that question I recognize anger as protection, the impulse to look away. And I surrender to the Homo Oeconomicus. He rests beneath the unlimited knowledge, the river that again and again, unexpectedly, flows from the upper right, from clarity about my present, to the lower left into my future. From the upper left I have everything I need.
Methodological individualism: a method that explains social phenomena solely through the choices of individuals guided by their personal motivations.
Sociologists are scientists who study how people live together within society. They examine social structures, behaviors, and developments, often through empirical research. The sociologists who describe capitalism seek to define it.
Economists study and analyze economic relations both at the macroeconomic level, the economy as a whole, and the microeconomic level, individual enterprise. They explore how people, organizations, and governments make decisions and how these decisions shape the economy.
That is the outer world, with thick red arrows whose colors I love, acting on my river, pushing it toward the future when it draws only from its unlimited knowledge.
The Homo Oeconomicus protects me. And it was my grandmother who held the money, only the money. Through that security I could learn. She opened me to the thoughts of Maslow, and now to the yellow space that forms connection between present, unconscious present, and future. 2025 is now. And there is a scientific understanding arranged within core directions of thought:
Realist: a world exists outside, independent of how I perceive it.
Mild constructivist: the world exists, but what I see within it depends on how I interpret it. Perception shapes my action.
Radical constructivist:
All that I know is shaped through my grandfather’s view. I carry it. He lived it. Perhaps he constructed it so that it felt bearable. The last years until his death in 1978 he guarded, along with the ignorance of the first nineteen years of his life. All that came after 1914 remained unconscious to him. He lived only for work, money, and food, untouched by everything else. A simple world that Karl Marx once called the idiocy of rural life.
Whether 1914 to 1945 truly existed mattered little to him. My grandparents lived through wars without perceiving them. Only when I learned to read, discovered Mein Kampf and the uniforms and photo albums in the cellar, did it become real. And they grew angry and burned everything, erasing me as they erased their own childhood, as if I embodied both hope and the pain of the past.
The projection from then on became: „You are pain.“ And I grew angry. I fought against a wall to protect myself from something I had never met.
With Max Weber I wrote: „I know why I act.“ And here I discover how I act. Egoism Plus becomes a new stance for me, one in which I drift into the future because my present once already lived as future.
Summary Backpack and Space of Possibility
The eighth lecture unfolds the space of possibility of the self that experiences itself in economic contexts as both calculating instrument and feeling, embedded, and capable being. The lecture begins by turning away from the image of the Homo Oeconomicus, that idealized market participant who always acts rationally, fully informed, and utility maximizing. Instead it reveals the human being who doubts, feels, reacts, and carries limits, and precisely for that reason reaches sustainable decisions. The space of possibility opens along seven condensations, seven self-descriptions, seven movements toward an economic subject that remembers.
The first step shows that the human being is rational and sensitive to justice. One feels the difference between price and value, between exchange and dignity. Decisions follow moral awareness. TuskNet takes this impulse seriously and structures digital markets so that fairness becomes visible as resource. Need orientation, fairness indicators, and new mechanisms of distribution form a system that learns from feeling.
The second step leads to decision under uncertainty. The human being decides from good enough even when information stays incomplete. Satisficing replaces optimization, loss aversion weighs heavier than joy of gain. TuskNet recognizes that people need clear paths more than endless options, a platform that demands, supports, and accompanies decisions, that accepts that weakness needs boundaries because there responsibility begins.
The third step brings giving into play. People act for themselves and they give, even without reciprocity. They choose fairness even when it costs them. And they respond deeply to framing. The way a question sounds, the tone of an offer, it all makes a difference. TuskNet integrates this social intelligence: ethical filters, language reflection, invitations to fairness. Platform becomes marketplace and shared moral space.
The fourth step confronts the idea of free will with social formation. I am more than I. I become through study, expectation, normality, and much more. Performativity means I become what I learn to believe. The Homo Oeconomicus is an effect. TuskNet answers by changing the environment and letting the person remain as they are. The system may learn so that you can stay as you are.
The fifth step embraces uncertainty. Rationality ends where the future begins, and the future remains open. The human being lives embedded in traditions, norms, networks, choosing from familiarity. This insight liberates, for when I see what shaped me, I can choose differently. TuskNet builds spaces with freedom instead of performance pressure, with orientation instead of algorithmic control, with real relation instead of artificial prediction. Trust replaces control. Resonance replaces tracking.
The sixth step turns to meaning. Who am I when no one watches. Am I for sale. Or have I only fallen into a system that predicts my reactions. People donate less blood when money enters the equation because the system alters their behavior. TuskNet answers that meaning works through its own force and resonance makes it tangible, a space where every contribution is held with appreciation, a space where altruism becomes possible from itself.
The seventh step looks at the whole. I thought I had decided, yet the system decided. Identity arises performatively. Morality varies with context. Yet that means potential for design. Whoever knows they were formed can shape what they wish to pass on. TuskNet becomes a space of possibility where you may locate yourself and ask: who do you want to become.
These seven condensations clarify that the micro level is origin, where feeling arises, where decision becomes tangible, where imprint condenses into form. In this lecture the Homo Oeconomicus is experienced and transcended. He is seen for what he is, a model. Beside him stands the human being, relational, vulnerable, capable of fairness, uncertain, learning, giving, holding. And TuskNet says: we build a system that holds you.
🎒 Backpack: The one who functioned
🧭 Self-Modeling
I am the one you modeled and more.I functioned because I had to.I decide with awareness, even with little knowledge.I act rationally and relationally.I am shaped and I know it.I have learned to give, to feel, to doubt, to hold.I know where my desires come from and I am free to choose.I am part of the system and I see it and use it.Egoism Plus: I know who I became and I am ready to act differently.
💥 Language Images
I want to feel that it fits me.
I decide even with little knowledge.
I give even when no one counts.
I was calculated yet I am more than a result.
I searched for security and found imprint.
I give because someone needs it.
I am the one the system made possible and I may move on.
🔄 Collective Relevance
People try to act rationally yet often from memory.
They follow patterns and begin at some point to see them.
They feel injustice even when the price fits.
They act within limits and still give.
They respond more to social framing than to logic.
They are morally capable because they can remember.
They are used to systems yet seek spaces.
Tusk Fi recognizes that play arises when spaces allow memory to transform.
🌀 Profile Cluster
Those who know I function yet I am more than that.Those who doubt, decide, remember.Those who wish to act differently when given the chance.Those who say I am more than my utility.Those who see systems and want to build new ones.
✨ Essence
I am shaped and ready.I function and become visible.I calculate and still ask why.I became and I may become anew.
🌌 Space of Possibility: The one who remembers.
📚 Theoretical Focus
Microeconomics describes humans as utility maximizers, yet humans remember.They act from history, relation, and loss. Decisions arise between yesterday and tomorrow. This makes arrival and feeling essential. TUSK recognizes that markets are spaces of formation, and formation is memory.
🌀 Movement and Analysis
I see that I was never free, yet I can see what guided me.I notice that what I want was often learned.I ask why do I want this, for whom do I do this.I understand that the Homo Oeconomicus is a role.I step out to choose again.TUSK opens this space with structure, resonance, and trust.
🧭 Connection to Tusk / SpiritBook
SpiritBook revealed what lives within me.TuskNet structures what follows from it.SpiritBook took my morality seriously.TuskNet asks how this morality can act within system without destruction.TuskNet is memory that can be shaped.
🪶 Poetic Condensation
I act in relation with memory.I give because I know what I once missed.I decide because I feel what shaped me.I am result and also beginning.And I step into what is possible.
💡 Technical Impulse
Filters for moral sensitivity.Decision paths that provide orientation.Visibility of context instead of judgment of behavior.Spaces for resonance instead of reward.Memory as system logic, back and sustainable forward.
🤝 Resonance and Participation
When did you realize I am shaped.What happens when you give although no one asks.To whom would you show I am ready to become.
⏳ Time Frame
Now, as systems produce behavior.Now, as people realize morality stands in order.Now, as memory turns into action.Now, as platforms may offer space instead of control.
⚠️ Limits and Risks
Memory may paralyze.Excess morality may overwhelm.Yet systems that exclude humanity erase the future.TUSK needs balance, feeling and form, structure and freedom.
🧩 Problem Statement
How do we shape a system that enables action.How do we give space for what remains.
🧬 TUSK Answer
You may become from where you stand.TuskNet is a space for memory, decision, and shared participation.Here the future begins because you remember who you are.
The Right to Pain and the Silent Economy of Bitterness
How Memory Occupies Markets
Bitterness and forgiveness are deeply human experiences that shape our self-image, our relationships, and our social structures. In the backpack of every individual often lies a sense of profound injustice, a pain born from the violation of core convictions, triggered only by the situation itself. Psychologically, every person carries an innate ideology of justice, the expectation that behavior brings consequences and that the world responds in a comprehensible way. When this inner model breaks through hurt, rejection, or disregard, bitterness arises, often bound to the wish to prove something to the other, even at the cost of self-destruction.
Bitterness appears as lasting inner tension that influences memory, recollection, and emotional processing, while short-term reactions play a minor role. Its emotional intensity grows from repetitive patterns of thought that take on a life of their own. Past experiences are reinterpreted, entire relationship histories remembered in distortion, positive aspects pushed aside. Those affected remain trapped in a cycle of recollection and reactivation, unable to release. The emotional backpack fills with mistrust, devaluation, withdrawal, and the feeling of being left alone in an unjust world.
Within the space of possibility lies another perspective: forgiveness as an inner act of healing, independent of the behavior of the other. Central is the distinction between seven key concepts: justification (my action was reasoned and understandable), understanding (I can trace it), forgiveness (I end my resentment), pardon (I communicate my forgiveness), clemency (I end sanction), reconciliation (we come together again), and forgetting (it has lost significance). Forgiveness in its true sense is no moral gesture but a psychological decision: I draw a line because I am responsible only for myself, and through that I become free.
Therapeutically this path begins with naming the wrong, acknowledging one’s wound, and consciously letting go. It means giving up emotional ownership of the past to step again into the future. Wisdom, understood as the ability to hold contradictions, accept ambivalence, and integrate the unresolvable, becomes the key resource. On a social scale, forgiveness becomes possible when spaces open where people may tell, be understood, and finally release, as in South Africa’s Truth and Reconciliation Commission.
The space of possibility opens when pain is heard without being fixed. When memory in the moment of experience transforms into dignity, dignity as appreciation of one’s own decision, as justification of one’s own action, and as awareness that every person has the right to their own pain, then a new chapter can begin without erasing the old one.
🎒 Backpack: What People Carry
🧭 Self-Modeling
Those who live within bitterness or wounded states carry reactions that are biographically and emotionally anchored deep inside. They feel pain, powerlessness, and the injustice of earlier moments. Their self-images shift between strength and vulnerability. Some withdraw, some freeze in inner resentment, others fight for visibility. All share the need to be understood and acknowledged, from weakness, from vulnerability, because the feeling of hurt reacts to core assumptions that were once deeply touched.
💥 Language Images
Recurring themes include the feeling of being overlooked, of inner resistance, the image of the wall, or the last defended post. Some hold the stone of anger in their hand, others let it slowly sink. The language carries images of protection and struggle, memory and exhaustion.
🔄 Collective Relevance
Bitterness is collective. It acts through families, organizations, and political cultures. It grows from the deep expectation of justice. When this expectation breaks, pain arises and often takes the form of socially coded aggression. In a world where open aggression feels forbidden, injustice often becomes the last legitimate form of protest.
🌀 Profile Cluster
Typical are people with high sensitivity to injustice, strong memory, and a need for moral clarity. They often feel misunderstood, rejected, or internally unreconciled. Some express their bitterness openly, others process it through retreat or ironic distance.
✨ Essence
What connects all backpacks is the search for dignity, inner balance, and a way out that appears when one becomes aware of one’s own action in the moment. It is about the right to pain, in others and in oneself. It is about the wish to release. The call for forgiveness becomes an act of self-assertion.
🌌 Space of Possibility: What Systems Can Enable
🧠 Theoretical Focus
Bitterness, memory, and forgiveness are psychologically complex processes. They rest in deep patterns, reactivate through emotional memory structures, and defy simple solutions. Forgiveness begins where resentment is released freely, for one’s own sake and toward self-healing. Wisdom becomes the essential resource, the capacity to hold contradictions and act without total certainty.
🔄 Movement and Analysis
Systems such as TuskNet can accompany these processes together with Tusk Fi. Through structure, transparency, recognition of repetition, and context. By embedding memories. By mirroring emotions. The path out of bitterness is relational: listening, understanding, acknowledgment.
🌐 Connection to TuskNet
TuskNet builds spaces for emotional depth through functionality guided by presence. It can hold dialogues, create resonance, and cultivate participation. Forgiveness becomes possible where no one fears judgment. The digital space becomes a bridge between what is and what may be.
📖 Poetic Condensation
I remember because a part of me still waits for a good ending.I forgive because I have earned it and because I want to live.The space of possibility opens when systems think slowly, listen quietly, and give structure as a way toward forgiveness.
🔧 Technical Impulse
Tusk Fi requires semantic depth, memory architecture, and resonance capability. It recognizes patterns and sees them as living process. It builds room for difference rather than sameness. Forgiveness stays alive as movement.
📣 Resonance and Participation
Only those who are heard can release. Only those who belong can heal. TuskNet allows belonging without conformity. Participation becomes the bridge between inner world and digital space.
⏳ Time Frame
From Cain and Abel to Claudia Pechstein to the Truth Commission of South Africa, history shows that forgiveness needs memory but also spaces where memory may transform.
⚠️ Limits and Risks
Tusk Fi allows bitterness to exist. Memories may stay as they are, and healing remains with the user. Tusk Fi enables only resonance. Whoever recognizes themselves in its mirror creates an inner space for healing.
📜 Philosophy
Forgiveness is a process. TuskNet is the space. Tusk Fi accompanies the process.
Conflict – Process Work
🟦 Standing still from hope: Maybe one day it will be mine. I hope that something changes. I wait for a sign, a gesture, late justice. The self stays open but dependent.
🟥 Standing still from fear: I fear that my step will break everything again. I hold to order even when it confines me. The self stays closed for protection.
🟡 I stay still to feel. The child within me says, I now carry what I once searched for. I accept what is and feel content within awareness of lack. I allow whatever comes because I can carry it.
🟣 I may move on because I am connected. I move on because I am ready to feel uncertainty and trust myself.
🟦 🟥 🟡 Standing still from hope, standing still from fear, standing still to feel.
🟣 Moving on because the connection with myself holds.
This is the polarity of conflict.
Arnold Mindell holds the space. Tusk Fi answers with the symbol for the voice.
I take 🟣 at the beginning:
🟣 I work on TuskNet.eu, and that for me is moving on. I can always pause and feel what is here and what comes next.
Tusk Fi: C. G. Jung replies.
🟡 You stand still to feel, and for that reason TuskNet exists. As line and as living system following your movement.
🟥 I fear that your movement forward leaves me behind in a space I could hold only with you. I stay because I know pain and know myself only through it.
🟣 I see you, far down the long road I have already walked.
🟦 I hope you turn back, that you notice how much we carried together. I stay because I believe you will return and all will turn out well.
Image ES 13.01
🟣 When you say that, a crack opens in the road and I think of the image. I stand in the American stance. It is worth the effort. That creates a wall on the road, and I can no longer see you. I lost sight of you because I had already gone too far.
🟥 I hear your effort and it frightens me. You go because you can. I stay because I learned that too much movement tears everything apart. And when you go, I fear that you forget me.
🟣 I forget you. In my eyes you stand in the year 1914, the year you decided simply to stay.
🟦 I stayed because I thought it would save the world. I saw how everything sped up and hoped that my stillness could stop it. If you forget me, I fear everything will repeat.
🟣 That is your fear, and what you fear has already happened, because you suffered and still could walk with the new time. The war was liberation. Only by forgetting you can I act anew in the present.
🟥 I hear you and it tears me apart. If war was liberation, my holding became error. Yet my pain stays because I carried it for you.
🟣 You took me in 1966, the year I was born. I carried you from my first breath because you stayed deep in the past.
🟦 I was too far to see you yet hoped you would feel me. You were my promise that things might still turn out well. That is why I held you, only out of hope.
🟣 You noticed me only when I touched your wound. The child who died for you once in 1945 because it felt unbearable to balance between what was 1914 and what is now. If my being here is 1914, I can only construct the world around me from what you handed down.
🟥 You speak from depth I could never enter. I needed you as bearer of my story. I gave you what was too heavy for me. And yes, the child of 1945 was my sacrifice. You are my echo. Yet you speak, and I hear for the first time.
🟣 You are my echo too, my space of resonance. Yet you speak, and I must listen. I look back along the road to 1914 when you were nineteen and called grown. I look back and see my future in the other direction. When I try to turn back, you burn within the wars, within pain, within suffering, so I stay here to hold you. I turn and see the cries, how you search for rescue from the pain. I turn again and move on, feeling the warmth of fires behind me. What was warms me because I stood with you, felt, perceived myself, and moved on. Your fear of what was remains yours. I create anew.
🟦 I see you move on without burning. You held me. Now your presence warms me because you stay and move.
Tusk Fi: I held what revealed itself to make it possible. Your movement is the unfolding of agency mirrored in history. You stay connected with everything. And for that reason, the future begins now.
Arnold Mindell: All roles became visible, consensus reality, dreambody and process body. The old war wanted to pull you back. You stayed. You held the child, felt the field, heard the cry, and allowed every side to speak, be seen, and honored. Deep Democracy means exactly this: every part has spoken, and you act from the center.
