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mywitchyblog · 11 months ago

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How Shiftok Destroyed Reality Shifting/ the Reality Shifting Community

Introduction :

Reality shifting, a practice based on the belief that individuals can consciously transfer their awareness to alternate realities or dimensions, has long been a niche concept within spiritual and metaphysical circles. However, with the rise of TikTok and the emergence of "Shiftok"—a blend of "shifting" and "TikTok"—this once-obscure practice has surged into mainstream awareness, particularly among younger audiences.

This essay delves into the profound impact of Shiftok on the reality-shifting community, tracing how an intimate, esoteric practice has evolved into a viral social media phenomenon. We will explore the origins of Shiftok, its rapid ascent in popularity, and the wide-ranging effects this digital revolution has had on both the perception and practice of reality shifting.

As we navigate the various facets of this cultural shift, we'll uncover the intricate relationship between social media dynamics, youth culture, and esoteric practices. From the initial surge of excitement and growth to the emergence of concerning trends and fragmentation within the community, the Shiftok phenomenon serves as a compelling case study in how digital platforms can reshape and redefine fringe beliefs and practices.

By examining the rise of Shiftok, its impact on the shifting community, and the responses it has elicited, this essay aims to provide a comprehensive overview of the unique intersection between ancient mystical concepts and modern social media culture. Through this exploration, we will gain insights into the broader implications of viral trends on spiritual practices and the challenges faced by communities as they adapt to sudden mainstream exposure.

Disclaimers : Read the Entire thing as usual. If you did not understand something feel free to tell me i shall gladly explain it to you.

I originally intented to make a simple rant-like post called "my hatred of shiftok" where i explain a story that happened to me that caused me to despise this platform and everything it stood for.

But then i realised that making an objective, educational, informative essay about how toxic, culty and overall nasty the platform became for the reputation of the practice and the community was much more appropriate than a poorly written post .

If any of you are interested in my storytime that made me so resentful of that platform, this post needs to get 200 notes and some comments asking me for it.

So enjoy this essay that i took much pleasure in writing :

Masterlist

II-The Rise of Shiftok

Shiftok, a portmanteau of "shifting" and "TikTok," emerged as a significant phenomenon within the broader landscape of social media, specifically on the TikTok platform. Its origins can be traced back to the early 2020s when reality-shifting content began gaining traction among young users on the app. What began as a niche interest rapidly snowballed into a viral trend, captivating the imaginations of millions of users worldwide.

The growth of Shiftok was meteoric, driven by several key factors that perfectly aligned with the TikTok ecosystem. Central to its success was the platform's short-form video format, which allowed creators to distill complex reality-shifting concepts into bite-sized, easily digestible content. This format proved ideal for sharing quick tips, visualization techniques, and purported success stories, making the practice appear more accessible to newcomers.

TikTok's powerful algorithm played a crucial role in propelling Shiftok to prominence. The app's content distribution system, designed to keep users engaged by serving them content tailored to their interests, quickly identified and promoted shifting-related videos to receptive audiences. This created a feedback loop where increased engagement led to greater visibility, drawing in curious newcomers and further fueling the trend's growth.

The demographic makeup of TikTok's user base also significantly contributed to Shiftok's rise. With a large proportion of young users, particularly teenagers and young adults, the platform provided fertile ground for reality-shifting content to flourish. This age group, often characterized by a desire for escapism, self-discovery, and novel experiences, found the concept of reality shifting particularly appealing.

As Shiftok gained momentum, it initially had a positive impact on the broader reality-shifting community. The increased visibility brought about by viral TikTok videos led to a surge of interest in the practice, drawing in thousands of new enthusiasts. This influx of newcomers energized the community, sparking discussions, fostering creativity, and expanding the collective knowledge base.

The platform also facilitated unprecedented levels of community engagement. Shifters from around the world could easily connect, share experiences, and offer support to one another through comments, duets, and collaborative videos. For those who felt isolated or misunderstood in their offline lives, this sense of community was particularly valuable, providing a space where they could freely discuss their shifting experiences and beliefs.

Moreover, Shiftok became a hub for sharing diverse experiences and methods related to reality shifting. Creators competed to produce the most engaging content, leading to an explosion of creativity in how shifting techniques were presented and explained. From guided meditations set to trending sounds to elaborate "POV" (point of view) scenarios depicting life in desired realities, the content on Shiftok was varied and dynamic.

However, the rapid growth and popularization of reality shifting through Shiftok soon revealed its double-edged nature. While it brought unprecedented attention and growth to the practice, it also set the stage for significant challenges that would reshape the reality-shifting community in profound and sometimes problematic ways. The very factors that contributed to Shiftok's meteoric rise—its accessibility, algorithmic amplification, and appeal to young users—would also play a role in the issues that emerged as the trend continued to evolve.

III-Negative Effects on the Reality Shifting Community

The meteoric rise of Shiftok, which initially invigorated the reality-shifting community, soon gave way to a host of negative consequences that profoundly impacted the practice and its practitioners. As the trend gained momentum, the integrity of the shifting community began to erode under the pressures of misinformation, oversimplification, and rampant commercialization.

One of the most significant issues was the rapid spread of misinformation. The viral nature of TikTok, coupled with the absence of robust fact-checking mechanisms, created an environment where unverified claims and exaggerated experiences could proliferate unchecked. Users, eager for views and followers, often shared sensationalized accounts of their shifting experiences, blurring the line between genuine practices and fantasy. Pseudoscientific explanations for shifting, often based on misinterpretations of quantum physics or neuroscience, gained traction, lending a false air of legitimacy to questionable concepts.

This problem was further exacerbated by the emergence of viral trends within the Shiftok community. "Shifting challenges" and purported "fool-proof methods" spread rapidly, often prioritizing entertainment value over accuracy or safety. While these trends were engaging for viewers, they frequently misrepresented the nature of reality shifting, leading to confusion and unrealistic expectations among newcomers to the practice.

Another detrimental effect of Shiftok's influence was the oversimplification of shifting techniques. The platform's short-form video format necessitated the distillation of complex practices into brief, easily digestible content. This led to a proliferation of "quick and easy" methods that promised results with minimal effort or understanding. While these simplified techniques made shifting seem more accessible, they neglected the nuances and deeper aspects of the practice.

This oversimplification had far-reaching consequences. Many newcomers, drawn by the promise of instant results, became frustrated when their experiences did not match the effortless successes portrayed in viral videos. The more traditional, in-depth practices that required patience, dedication, and self-reflection were often overlooked in favor of these quick-fix solutions. This shift in focus threatened to undermine the spiritual and personal growth aspects that many long-time practitioners viewed as integral to the shifting experience.

Perhaps the most troubling development was the increasing commercialization and exploitation of the reality-shifting community. As Shiftok content gained popularity, a new breed of "shifting influencers" emerged, eager to capitalize on the trend. This led to the monetization of shifting content through sponsorships, merchandise, and paid services. While some creators genuinely aimed to help and educate, others saw an opportunity for profit, selling dubious products like "shifting crystals" or "dimensional jump sprays" with little regard for their efficacy or the potential impact on vulnerable users.

The rise of influencer culture within the shifting community also fostered an environment where popularity and engagement metrics often took precedence over the quality or accuracy of information shared. This created a perverse incentive structure where creators were rewarded for producing sensational or controversial content rather than focusing on responsible, well-researched information.

These negative effects collectively undermined the foundations of the reality-shifting community. What had once been a practice rooted in personal exploration and spiritual growth was at risk of being reduced to a commercialized trend, divorced from its original intent and values. The influx of misinformation, coupled with the oversimplification of techniques and the exploitation of practitioners, threatened to dilute the authenticity of the practice and alienate serious practitioners.

As these issues came to the forefront, they set the stage for broader impacts on both the external perception of reality shifting and the internal dynamics of the community itself. The once-unified community began to fragment, grappling with questions of authenticity, methodology, and the very nature of reality shifting in the age of viral social media trends.

IV. The Dark Side of Shiftok: Toxicity, Pressure, and Dogma in the Reality Shifting Community

The meteoric rise of reality shifting on TikTok, while bringing unprecedented attention to the practice, also uncovered a darker, more insidious aspect within the community. This phenomenon, commonly referred to as "Shiftok," became a breeding ground for toxicity, misinformation, and oppressive dogma, threatening the very essence of what many considered a deeply personal and transformative practice.

One of the most troubling developments within Shiftok was the emergence of arbitrary and often harmful age-related pressures. A particularly pernicious belief circulated that individuals who hadn't successfully shifted by a certain age, typically 18, were somehow suspect or, in extreme cases, labeled as "pedophiles" for aging themselves down for realities they made when they were minors and have romantic/sexual relationships there. This baseless and damaging accusation stemmed from the misguided notion that older shifters were attempting to reach realities where they were younger, automatically assuming predatory intentions or attraction to minors.

(This misguided notion has been debunked in this post).

This ageist dogma not only created unnecessary anxiety among practitioners but also demonstrated a fundamental misunderstanding of the diverse motivations for reality shifting. Many adult shifters, drawn to the practice for spiritual growth, self-exploration, healing, or simply out of curiosity, found themselves unfairly stigmatized and excluded from community spaces. The irony of this situation was not lost on more discerning observers, who noted that the very teenagers propagating these ideas often shifted to realities where they themselves were adults or teens, without the same scrutiny applied to older shifters—highlighting a hypocritical double standard.

The Shiftok environment grew increasingly hostile to divergent opinions or experiences that didn't align with the prevailing narrative. Users who questioned popular methods, expressed skepticism about certain claims, or shared experiences differing from the norm often faced severe backlash. This cultish adherence to a singular vision of reality shifting stifled healthy debate and critical thinking, essential components for the growth and legitimacy of any practice.

Contradictory information flourished in this echo chamber, with different factions of Shiftokers promoting conflicting "rules" about shifting. Some insisted that physical symptoms like headaches or nausea were necessary signs of an impending shift, while others claimed the process should be entirely painless. This cacophony of conflicting advice left many newcomers confused and frustrated, often leading to disillusionment with the practice altogether.

Particularly concerning was the lack of spiritual hygiene and safety measures in many Shiftok-promoted methods. In the rush to create viral content, many creators neglected to address the potential psychological and emotional risks associated with reality shifting, especially for vulnerable individuals. Basic practices like grounding, protection visualization, or setting clear intentions—staples in many traditional spiritual practices—were often overlooked in favor of quick, sensationalized techniques promising instant results.

The "TikTokification" of reality shifting led to a troubling simplification and commercialization of the practice. Complex philosophical and spiritual concepts were reduced to snappy soundbites and trendy hashtags. The depth and nuance of reality shifting, with its potential for profound personal growth and self-discovery, were often lost in a sea of shallow, entertainment-focused content.

This commercialization reached disturbing heights as some Shiftok influencers began selling "shifting aids"—everything from specially designed pillowcases to "quantum-aligned" water bottles. These products, often backed by pseudoscientific claims and endorsements from popular creators, preyed on the desperation of those struggling to achieve their first shift.

The pressure to shift successfully and quickly became overwhelming for many in the community. Stories of users spending hours each day attempting to shift, neglecting school, work, or real-world relationships, began to surface. This intensity was fueled by a culture of comparison fostered by Shiftok, where users constantly measured their experiences against the often exaggerated or fabricated successes of others.

The pervasive toxic positivity in many Shiftok spaces further compounded these issues. Users who expressed doubts, struggles, or negative experiences were often dismissed or told they simply weren't "believing" hard enough. This invalidation of genuine concerns and difficulties created an environment where many felt unable to seek help or share their true experiences.

Perhaps most troublingly, the Shiftok phenomenon began to blur the lines between reality and fantasy for some users, particularly younger ones. The constant immersion in shifting content, combined with the pressure to experience increasingly fantastical scenarios, raised concerns among mental health professionals about dissociation and reality distortion.

The lack of age-appropriate content moderation on TikTok exacerbated many of these issues. Young users were often exposed to mature or potentially traumatizing shifting scenarios without adequate context or support. The platform's algorithm, designed to maximize engagement, frequently pushed users deeper into shifting-related content rabbit holes, creating echo chambers that reinforced problematic beliefs and practices.

As the Shiftok phenomenon continued to evolve, it became evident that the toxicity, misinformation, and dogmatic thinking it fostered were antithetical to the core principles of personal growth and exploration that many associated with reality shifting. The challenge for the broader shifting community became not only to counter these negative aspects but also to reclaim and redefine the practice in a more balanced, responsible, and authentically transformative way.

V-Impact on Perception of Reality Shifting

The rise of Shiftok and its subsequent influence on the reality shifting community had far-reaching consequences that extended beyond the boundaries of TikTok and into broader public perception. As reality shifting catapulted from a niche practice to a viral trend, it faced increased scrutiny and skepticism from outsiders, fundamentally altering how the concept was perceived and discussed in mainstream discourse.

One of the most significant impacts was the surge in skepticism from those outside the shifting community. As Shiftok videos proliferated across social media platforms, reality shifting became increasingly associated with internet fads and youth subcultures. This association, while bringing attention to the practice, also invited dismissal and ridicule from skeptics who viewed it as yet another fleeting online trend rather than a serious spiritual or metaphysical practice.

The viral nature of Shiftok content, often emphasizing fantastical elements and pop culture references, contributed to widespread misconceptions about the nature and purpose of reality shifting. Many outsiders began to view shifting solely through the lens of these viral videos, equating it with lucid dreaming, role playing, or pure fantasy. This oversimplification obscured the deeper philosophical and experiential aspects of shifting that many practitioners held dear.

Media attention, drawn by the explosive growth of the trend, often approached reality shifting with a mixture of curiosity and skepticism. News articles and reports, while bringing mainstream visibility to the practice, frequently focused on the more sensational aspects of Shiftok content. This selective coverage further skewed public perception, often painting reality shifting as a potentially harmful delusion rather than a nuanced spiritual or psychological practice.

The influx of young practitioners drawn in by Shiftok also influenced how reality shifting was perceived. The predominance of teenagers and young adults (often female) in the community led many to dismiss the practice as a form of escapism or a coping mechanism for youth struggling with the challenges of adolescence and early adulthood. While there was some truth to the appeal of shifting as a form of escape, this generalization overlooked the diverse motivations and experiences of practitioners across different age groups.

Perhaps one of the most damaging impacts on perception was the trivialization of reality shifting. What had once been considered a profound, rich, complex and transformative practice by many long-time shifters was increasingly reduced to entertainment or a casual hobby for psychotic and mentally ill schoolgirls in the public eye. The depth of experience and personal growth that many attributed to their shifting journeys was often lost in the sea of light-hearted Shiftok content.

This trivialization had a particularly strong effect on how the spiritual and personal development aspects of shifting were perceived. The focus on quick results and fantastical destinations in viral content overshadowed the more introspective and growth-oriented approaches to shifting. As a result, the potential for reality shifting as a tool for self-discovery, healing, and expanding consciousness was often overlooked or dismissed by those forming opinions based solely on its social media representation.

The surge in popularity also attracted the attention of mental health professionals and researchers, some of whom expressed concerns about the potential psychological impacts of reality shifting, especially on younger practitioners. While some approached the topic with genuine curiosity and open-mindedness, others were quick to pathologize the practice, further contributing to negative perceptions.

For serious practitioners and researchers in the field, this shift in public perception presented significant challenges. Many found themselves fighting an uphill battle to legitimize their experiences and studies in the face of widespread skepticism and misconceptions fueled by Shiftok's portrayal of reality shifting.

The cumulative effect of these changes in perception created a complex and often contradictory public image of reality shifting. On one hand, it had never been more visible or widely discussed. On the other hand, this visibility came at the cost of depth and nuance, with the practice often misunderstood, trivialized, or dismissed outright by those outside the community.

This transformation in how reality shifting was perceived set the stage for further fragmentation within the community itself, as practitioners grappled with questions of authenticity, methodology, and the future direction of their practice in a post-Shiftok landscape.(By post-Shiftok i mean the period after aug-2020 to aug 2021 since it was during that year that people talked about shiftok and subsequently shifting the most in the media)

VI-Fragmentation of the community

Fragmentation of the Community

The rise of Shiftok and its profound impact on the reality shifting landscape inevitably led to significant fragmentation within the community itself. What was once a relatively cohesive group of practitioners united by shared beliefs and experiences began to splinter into various factions, each with its own perspectives on the nature and practice of reality shifting.

At the heart of this fragmentation lay heated disputes over authenticity. As the community expanded rapidly due to the influx of new practitioners drawn in by viral Shiftok content, tensions arose between long-time shifters and newcomers. Experienced practitioners often viewed the Shiftok-inspired methods and claims with skepticism, questioning the authenticity of experiences shared in short, highly edited videos. They argued that true shifting required dedication, practice, and a deep understanding of the underlying principles - elements they felt were often lacking in the quick and easy methods popularized on the platform.

This divide gave rise to intense debates about what constituted "real" shifting versus what some dismissively termed as "fake" shifting. Veterans of the practice often criticized Shiftok shifters for conflating lucid dreaming, visualization, or simple daydreaming with genuine reality shifting experiences. These disputes frequently turned acrimonious, with accusations of gatekeeping from one side and of diluting the practice from the other.

The community also witnessed the emergence of a generational gap. Older practitioners, who had been exploring reality shifting long before it became a social media trend, often found themselves at odds with the younger generation of shifters who had discovered the practice through Shiftok. This age divide was not merely about experience but also about fundamental approaches to shifting. While older shifters tended to emphasize the spiritual and personal growth aspects of the practice, many younger practitioners were drawn to shifting for its entertainment value or as a means of escaping real-world problems.

Another significant factor contributing to the fragmentation was the varying goals and motivations for shifting among practitioners. The Shiftok trend had popularized the idea of shifting to fictional universes or idealized realities, often based on popular media franchises. This contrasted sharply with more traditional approaches that focused on spiritual exploration, self-discovery, or connecting with alternate versions of oneself. The community found itself divided between those who viewed shifting as a fun, imaginative exercise (usually those people either don't believe in permashifting/respawning or say it is bad/ dangerous /problematic) and those who treated it as a serious metaphysical practice.

This divergence in goals led to the formation of distinct sub-communities within the broader shifting world. Communities flourished on other social media platforms, characterized by their focus on pop culture destinations, quick methods, and shared scripting techniques. In contrast, more traditional shifting communities sought refuge in forums, Discord servers, and other platforms that allowed for more in-depth discussions and longer-form content.

The fragmentation was further exacerbated by disagreements over methodology. Shiftok's algorithm-driven content distribution meant that certain methods and techniques gained viral popularity, often at the expense of more established practices. This led to heated debates about the efficacy and safety of various shifting methods, with some practitioners warning against the potential dangers of techniques that promised quick results without proper grounding or protection.

As the community continued to fracture, it became increasingly difficult for newcomers to navigate the conflicting information and polarized viewpoints. Many found themselves caught between the allure of the easy, accessible methods promoted on Shiftok and the more rigorous, traditional approaches advocated by experienced shifters. This confusion often led to frustration and disillusionment, with some abandoning the practice altogether.

The fragmentation also had implications for the collective knowledge and support systems within the shifting community. As practitioners increasingly segregated themselves into like-minded groups, the free exchange of ideas and experiences that had once characterized the community began to break down. This siloing effect threatened to stunt the growth and evolution of reality shifting as a practice, with valuable insights and techniques potentially being lost in the noise of inter-community conflicts.

As the reality-shifting community continued to grapple with these internal divisions, it became clear that the impact of Shiftok had irrevocably altered the landscape of the practice. A practice that was characterized by its beauty, complexity and richness whose practitioners could talk about philosophy culture and spirituality four hours, has been watered down, dumbed down into a bunch of mentally ill schoolgirls shifting to get railed by wizard nazis and hysterical teenagers who would cuss someone's entire bloodline for doubting or questioning the practise. Which is something totally valid and proves that those individuals do not know anything about the practice at all.

Honestly i cannot blame when antishifters claim that reality shifting is a cult since it is all they see and are being shown. People dismissing their pain under a toxic positive statement of “you haven't tried harder”or “just believe more” coupled with contradictory and hypocritical statements, makes it impossible to break free from those stereotypes.

VII-Psychological and Ethical Concerns

The meteoric rise of Shiftok and its profound impact on the reality shifting community gave rise to a host of psychological and ethical concerns that extended far beyond the realm of social media trends. As the practice gained widespread popularity, particularly among younger audiences, mental health professionals, ethicists, and even some within the shifting community itself began to voice apprehensions about the potential risks and implications of this phenomenon.

One of the primary psychological concerns centered around the addictive nature of both shifting experiences and Shiftok content itself. Many practitioners, especially younger ones, reported spending hours consuming shifting-related videos, often at the expense of real-world responsibilities and relationships. This obsessive engagement with Shiftok content, coupled with the allure of escaping to idealized realities, raised fears about the development of maladaptive coping mechanisms and potential neglect of personal growth in the physical world.

The immersive nature of reality shifting experiences also sparked debates about the risk of dissociation and reality distortion. Some mental health experts expressed concern that frequent shifting, especially for extended periods, might blur the lines between perceived realities, potentially leading to difficulties in distinguishing between shifted experiences and waking life. This was particularly worrisome for individuals with pre-existing mental health conditions or a predisposition to dissociative disorders.

The use of reality shifting as a form of escapism became another point of contention. While many practitioners viewed shifting as a harmless and even beneficial way to explore alternate realities or cope with stress, critics argued that it could become a means of avoiding real-life issues rather than addressing them. The concern was that vulnerable individuals, particularly adolescents facing challenging life circumstances, might retreat into desired realities rather than developing crucial life skills and resilience.

Ethical considerations also came to the forefront, particularly regarding the age-appropriateness of shifting content and the safeguarding of young users. The prevalence of young teenagers in the Shiftok community raised questions about the potential impact of reality shifting on developing minds. Some worry that exposure to intense or mature themes in desired realities could be psychologically damaging for younger practitioners who might not have the emotional maturity to process such experiences.

The responsibility of content creators became a significant ethical issue. As Shiftok influencers gained massive followings, often consisting largely of impressionable youth, questions arose about their duty of care. Many creators, in their pursuit of views and engagement, shared unverified methods or exaggerated claims about shifting successes. This raised concerns about the potential for manipulation or the inadvertent promotion of harmful practices, especially given the lack of scientific consensus on the nature and effects of reality shifting.

Another ethical dilemma emerged around the potential for reality shifting communities to develop cult-like characteristics. The intense belief systems surrounding shifting, combined with the charismatic influence of popular Shiftok creators, created an environment where some practitioners became deeply emotionally invested in the practice. This led to fears about the vulnerability of members to exploitation or the development of unhealthy group dynamics.

The commercialization of reality shifting through Shiftok also raised ethical red flags. As creators began selling products, services, or exclusive content related to shifting, questions arose about the morality of profiting from a practice that many viewed as a deeply personal or spiritual endeavor. There were concerns about the exploitation of believers, particularly when unproven products or techniques were marketed as enhancing shifting abilities.

Within the shifting community itself, practitioners grappled with the ethics of their practice. Debates arose about the morality of shifting to realities where one might engage in behaviors considered unethical in the physical world. This led to philosophical discussions about the nature of reality, free will, and personal responsibility across multiple perceived realities.

The long-term psychological effects of reality shifting remained a topic of intense speculation and concern. With little scientific research on the subject, many wondered about the potential impacts on personality development, identity formation, and overall mental well-being, especially for those who began shifting at a young age.(around puberty so 13-15 where people can be very malleable )

As these psychological and ethical concerns came to light, calls for more research and responsible practices within the shifting community grew louder. Some advocates pushed for the development of ethical guidelines for Shiftok creators, while others emphasized the need for mental health resources tailored to the unique challenges faced by reality shifters.

The reality shifting community found itself at a crossroads, forced to confront these complex psychological and ethical issues. As the practice continued to evolve in the wake of the Shiftok phenomenon, addressing these concerns became crucial not only for the well-being of individual practitioners but also for the long-term sustainability and credibility of reality shifting as a whole.

One of the most important ways to counter, prevent, or mitigate the dangers of reality shifting is through the practice of Spiritual Hygiene. Unfortunately, this concept seems to be something that many Shiftokers fail to grasp, highlighting their lack of concrete knowledge about the practice. It's particularly frustrating that these individuals are often the most visible within the community, while true experts with deeper understanding are overshadowed.

Reality shifting, whether people accept it or not, is inherently a spiritual practice. By its very nature, shifting cannot be scientifically proven—yet, it also cannot be disproven. This makes it a unique and highly subjective experience, with each shifter’s journey being distinct. If shifting were to be scientifically validated, it would become an objective practice, leading to uniform experiences across the board.

Given its spiritual nature, maintaining spiritual hygiene is essential. One cannot embark on this journey and neglect such a fundamental concept. The saying, "healthy body, healthy mind; healthy mind, healthy body," perfectly encapsulates why spiritual hygiene is a necessity in shifting. When people neglect it, they often experience mental and physical harm, which they mistakenly attribute to the practice of shifting itself.

(I suggest that you read my post on the subject)

VIII-The Response from the Traditional Shifting Community

As the Shiftok phenomenon continued to reshape the landscape of reality shifting, the traditional shifting community found itself compelled to respond to the myriad challenges and changes brought about by this new wave of practitioners and content. This response was multifaceted, reflecting the complex emotions and perspectives within the established shifting community.

Initially, many long-time shifters reacted with a mixture of excitement and apprehension to the sudden surge in interest in their practice. While they welcomed the increased visibility and potential for growth, they quickly became concerned about the quality and accuracy of information being disseminated through Shiftok. This concern catalyzed a concentrated effort to combat misinformation within the community.

Veteran shifters took to various platforms to share their knowledge and experiences, often directly addressing and debunking popular misconceptions propagated on Shiftok. They created detailed guides, wrote blog posts, and produced long-form video content aimed at providing a more nuanced and accurate representation of reality shifting. These efforts were not merely reactive; they represented a proactive attempt to preserve the integrity of the practice in the face of its rapid popularization.

In response to the oversimplification of shifting techniques on Shiftok, many traditional practitioners began emphasizing the importance of in-depth, holistic approaches to shifting. They developed and shared more rigorous practices and guidelines, often drawing on years of personal experience and collective wisdom (spiritual hygiene). These methods typically focused on mental preparation, spiritual alignment, and ethical considerations – aspects often overlooked in viral Shiftok content.

The traditional community also recognized the need for safer, more controlled spaces for discussion and practice. This led to the creation and expansion of alternative platforms and communities dedicated to serious shifting discourse. Forums, Discord servers, and specialized websites emerged as havens for in-depth conversations, troubleshooting, and mutual support among experienced shifters and sincere newcomers alike. These spaces often implemented stricter moderation policies to maintain the quality of discussions and protect vulnerable members from potentially harmful information.

Many established shifters took on mentorship roles, offering guidance to newcomers who sought a deeper understanding beyond what Shiftok could provide. These mentors focused on teaching not just the techniques of shifting, but also its philosophical underpinnings and potential for personal growth. They emphasized patience, persistence, and self-reflection as key components of a successful shifting practice – a stark contrast to the "quick and easy" methods often touted on social media.

The traditional community also began to engage more actively in research and documentation efforts. Recognizing the lack of scientific study on reality shifting, some practitioners started collaborating with open-minded researchers or conducting their own systematic studies of shifting experiences. While these efforts were often informal, they represented an attempt to bring more rigor and credibility to the field.

In response to the commercialization of shifting on Shiftok, many traditional practitioners reaffirmed their commitment to keeping shifting accessible and non-commercialized. They freely shared resources, techniques, and support, often explicitly critiquing the trend of monetizing shifting knowledge or selling shifting-related products.

However, the response from the traditional community was not uniformly positive or constructive. Some long-time shifters reacted with frustration or elitism, dismissing Shiftok shifters entirely and retreating further into closed communities. This gatekeeping behavior, while intended to preserve the integrity of the practice, sometimes had the unintended effect of alienating genuine seekers and furthering the divide within the broader shifting community.

As the initial shock of the Shiftok phenomenon began to wane, many in the traditional community started to see it as an opportunity for growth and evolution. They recognized that while Shiftok had brought challenges, it had also introduced shifting to a vast new audience, some of whom would inevitably seek deeper understanding. This realization led to efforts to bridge the gap between traditional practices and the new wave of shifters, seeking common ground and shared experiences.

The response of the traditional shifting community to the Shiftok phenomenon was ultimately one of adaptation and resilience. While striving to maintain the core principles and depth of their practice, many long-time shifters also recognized the need to evolve and engage with a changing landscape. Their efforts to educate, guide, and create safe spaces for authentic shifting practices played a crucial role in shaping the future direction of the reality shifting community as a whole.

IX. Conclusion: The Aftermath of Shiftok's Impact on Reality Shifting

The rise of Shiftok, while initially bringing unprecedented attention and growth to the reality shifting community, ultimately led to its fragmentation and, in many ways, undermined the core principles and practices of reality shifting.

Shiftok's impact on the reality shifting community can be considered destructive in several key aspects:

Misinformation: The rapid spread of unverified claims and oversimplified techniques diluted the authenticity of the practice.

Trivialization: The depth and spiritual aspects of shifting were often reduced to entertainment, diminishing its perceived value.

Community Division: The influx of new practitioners led to conflicts between traditional shifters and Shiftok-inspired newcomers, fracturing the once-cohesive community.

Ethical Concerns: The lack of safeguards and the potential exploitation of vulnerable users raised serious ethical questions.

Loss of Authenticity: The commercialization and "TikTokification" of shifting distorted its original intent and practices.

While it would be an overstatement to say that Shiftok entirely destroyed reality shifting, it undeniably transformed the landscape of the practice, often in detrimental ways. The community now faces the challenge of reclaiming and redefining reality shifting in a post-Shiftok era, balancing accessibility with depth, and navigating the complex intersection of ancient practices and modern digital culture.

The Shiftok phenomenon serves as a cautionary tale about the double-edged nature of viral trends and their impact on esoteric practices, highlighting the need for mindful integration of traditional wisdom with contemporary platforms.

#reality shifting #shiftblr #desired reality #shifting #shifting community #shifting realities #shifters #reality shift #reality shifter #shifting antis dni

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lizardho · 4 months ago

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A rant I wrote for my best friend in 2020-ish - now she's my wife and is gonna be like "Why did you post this instead of working on your dissertation?" and the answer is because I'm procrastinating silly stylez

Mormon Missions

The Basis of Mormon Missionary Work

Mormons, like many evangelical religions, proselyte as a core part of their religious activities. They claim (accurately) that early Christians did the same thing, and that scripture tells followers of Christ to do the same thing. So it’s a pretty big deal to them. When the Mormon church was first founded, missionary work was seen as an excited thing for Mormon men to do. The first prophet, Joseph Smith, would go visit people or invite them to his home, and tell them personally where God wanted them to go preach. They’d take a crate of copies of The Book of Mormon and go to close places (like New York or the American South), or they’d go to far-away places, like England, Scotland, and Ireland.

Early missionaries were wildly successful, mainly because people the world was in sort of a religious frenzy at the time, and also the internet didn’t exist. They’d convert a few hundred people, tell them to move to Missouri, then continue on their merry way, going for a few years at a time before returning home as heroes. It was sees as a fun, manly way to abandon your family for a few years to go to England and sell books. After a while, though, Joseph Smith started getting too horny. At first, he was content to fuck the babysitter and some single ladies, telling them that God gave them the thumbs up, so it was cool. After a while, he got even hornier, and decided it was about time he fucked some married women. So he’d send the husbands of the hottest MILFs in his congregation to England for a few years, and then marry and fuck their wives while they were gone.

Sometimes, he’d tell them (“Oh, haha, hey, funny story, while you were in England because God told you to go there, your wife tripped and fell on my penis, and God said it was part of his plan, and I was into it, so we just went with it”) and sometimes he DIDN’T tell them. One guy he told got pretty mad about it, and he and his wife packed up and left Missouri, set up shop in a nearby town, and then made a newspaper. They printed the hot headline “Joseph Smith says God wants him to fuck your wives” and Joseph was like “Oh hey, let’s not let people in on that”. A mob of Mormon acolytes, who may or may not have been cucked by Joe the Prophet, also got upsetti spaghetti and burned down the printing press. Joseph then pardoned them, and was backed by the Nauvoo Legion, the 2nd largest military force in the U.S. at the time, and 100% Mormon. This was bad because a) Arson is a felony, commonly referred to as a “dick move”, and b) This violates the bill of rights, which guarantees freedom of the press. So Joseph was arrested. In jail, he was killed by an angry mob, and a new guy took over the Mormon church. His name was Brigham Young, and he was hornier than Joseph, who in turn was hornier than God had ever intended for anyone to be. Brigham took up the proud tradition of ignoring consent and ethical polyamory, and just sending men on far-away missions so he could spread his seed like a shitty incel-gone-rogue Genghis Khan.

After a while, missionary work stopped. Mainly, it stopped because of World War I. Then, the depression his the world like a starvation-inducing meteor, and missionary work slowed down a bit. Fortunately, the great depression ended! Because WWII started and everyone started dying again, so like, it was more of a lateral move. After WWII, though, the U.S. was suddenly a financial superpower with access to more of the world that it had previously had. So they started shipping missionaries off all over. It was still done by “calling”, where local congregation leaders would feel inspired to send people on missions, and then they would do that.

At some point in the 50s, an attempt was made to standardize missionary teachings a little bit, since the church was dealing with issues about people teaching weird stuff, like women having rights (the church still teaches that women shouldn’t work unless single or their husband is struggling to provide, and operates proudly on a “barefoot and pregnant” model of women’s rights that they teach very strongly to everyone from the ages of about 4 until 18), black people not being inferior (this was taught until the 70s), and tithing not being important (the church currently has over $100 billion in stocks and real-estate that we know of, it’s probably more).

So they made a tiny booklet with a basic summary of canon Mormon doctrine. Then, later, in the 70s, there was a HUGE push to get more missionaries. The phrase “every worthy, able-bodied young man should serve a mission” was used, and is still used, to describe who is expected to “serve” a mission. As they started this movement, they also began making rigid lesson plans, called “The Discussions” that missionaries needed to stick to. They were roughly 30 minutes long, relied on rote memorization, and were inflexible. At first, these were a big hit and people had a lot of success, but as education in the world improved, and more people were given access to schooling, technology, and financial stability, suddenly numbers began to plummet. So they changed the game plan: Make the lessons less structured, then blame missionaries personally for failure to convert people. These changes produced a book called “Preach My Gospel”, which was what I used as a missionary. They changed it again recently, but not by much, it’s just more simplistic. Like going from 3.5 to 5e.

- https://www.churchofjesuschrist.org/study/new-era/1981/05/president-kimball-speaks-out-on-being-a-missionary?lang=eng

- https://www.churchofjesuschrist.org/study/manual/gospel-topics/missionary-work?lang=eng

My own missionary experience

Basics of Mission Structure

-Mormon congregations are called “Wards”, which get sorted into “Stakes”, which is a group of 5-10 wards.

-A mission is made when there is a certain ratio of stakes-to-non Mormons.

-A mission is split when there are too many Mormons in an area. So like, my dad’s mission has been split 5 or 6 times now into smaller missions because of how rapidly the church grew in those areas.

-Transfers: A transfer cycle is 6 weeks long, and you stay with your assigned companion for at least that whole cycle, sometimes 2-3 cycles.

One of the things to note (that you may have kinda picked up on already) is that being a missionary is kind of an exalted “rite of passage” thing. They view missionary work as an act of service to the world at large, and thing that missionaries are comparable to like…soldiers or doctors, heroes who are saving people from the forces of evil or spiritual sickness. It’s a weird mindset to be in, and it really gets pushed on you, especially as a missionary. Missionary work is pushed on young men as a spiritual obligation (note: They can’t force you to go, so it’s not like an actual obligation, but it’s definitely perceived as such for a lot of people). So, since I was a young “man” they started pushing it on me at like…12? A little younger? My grandpas both went on missions, so they thought that it would be great if I did too. My dad went on a mission (He went to Argentina’s southern end). It just kinda seemed like the thing everyone did, except I didn’t really want to go. I wanted to get married and have kids, but like…’f’ in the chat, I guess. Uterus machine broke.

I just ignored the general discomfort I felt about missionary work (like the general discomfort I felt about a lot of things tbh), and went to BYU like a good l’il Mormon. I turned down a 10k/year scholarship from ASU to go to BYU, because I am an idiot. At BYU, I made good friends, one of whom was trans!!! But she transferred away after coming out :c But I had a D&D group!!! But they all left on missions :c So I decided that if it was between being the only 20 year old on BYU campus who didn’t go on a mission, or going on a mission, I’d go. That was literally my process. Please make fun of dumb boy me, please, he deserves it. Anyways, I put in my papers, the prophets and apostles in Salt Lake sign me up with a big batch of elders going to Mexico City North. Mexico City is HUGE, so it’s broken down into 6 separate missions with 6 separate mission leaders. I was in the northernmost areas of Mexico City, including parts of Hidalgo. Chronologically, my mission went like this:

Months 1-6: Zone – Tultepec | Congregation Name – Primavera

-Companions: Elder Luis (my trainer): Chubby, kinda annoying but honestly just a sweetheart who liked to eat.

-Elder Mendez (my follow-up trainer): Chubby, good cook, seems nice at first but a bit unhinged. Threatened to kill me a few times. Kinda moody. Mostly just mean and dumb.

àIn this area, me and Elder Luis baptized: Ricardo Frias, who is no longer a member. Veronica, Alejandra, and Brenda, who are still members. Me and elder Mendez baptized Karen Itzel, who I have not been able to catch up with in years. She’d be about 14 now, tho? She was really little when she joined.

àStories: Nothing weird happened in a paranormal sense, but I did get robbed twice in my first week here, which was fun. There was a place in this area called Infonavit that was like a little neighborhood. There was a gang that controlled the area, but they were nice to missionaries, so we never got held up or bothered by them. Still, I did see 2 men with Uzis once just…walking around. Like. In broad daylight. It was incredible.

Months 6-10.5: Zone – Tula | Congregation Name – El Carmen

-Companions: Elder Lopez (my best companion): Short, very dark (from Chiapas, so like…very dark for a Mexican), shredded. The man had a 6 pack. Also, intimidatingly intense. After the first lesson we taught together, we were walking away and he belted out “ELDER HOBBS! I CANNOT BELIEVE THAT!” and I was all intimidated because he sounded like a drill sergeant, and despite being a foot taller and about 60 lbs heavier than him, he scared me. So I was like “What?” and he just goes “THAT WAS SO GOOD. YOU ARE A GIFTED TEACHER. I AM LUCKY TO BE ASSIGNED WITH YOU. WE’RE GONNA DO GOOD THINGS HERE.” And anyway he was the best. He cooked every day, he let me play D&D (by myself, so sad lonely hours, but still, it was stress relief). He worked out in a frenzy, had a miserable homelife, and was really just a very nice and supportive person.

-Elder Amador: Tall, really into soccer (had played semiprofessionally for Cruz Azul, as like a minor league player or something). Funny, aggressively cheerful, kind of a wimp. Farted a LOT for some reason, so we’d always take detours down the “less travelled” roads so he could fart in private. I didn’t mind tho because the area was actually really pretty, and sometimes I could see cows 🥺

- In this area, we didn’t baptize anyone. Which was fine with me.

- Stories: So, this is the area where I learned to make guacamole. We were visiting in on an elderly couple nobody had seen in forever. They lived in the BOONIES, like, it was just NOTHING on all sides, and when they answered the door they invited us in, and made us eggs with hotdogs, and then the best goddamn guacamole I’ve ever had in my life. I ate until I was sick.

-ALSO in the area: A supernatural (ish) story: So, Mormons believe that they have “priesthood power”, which is like divine power from God to effectuate his will on earth. This is stuff like healing the sick (never seems to work), causing miracles, summoning angels, and other bullshit that never actually happens. Sometimes people ask for priesthood blessings, usually if they’re sick or if they’re sad and want to feel better. So a guy in our ward flags us down, says he’s feeling iffy, and asks for a blessing. We had nothing else to do, so…sure! Why not? My companion, Elder Lopez, does it, and immediately after he says “amen” the guy starts puking SUPER hard. He stops, looks at us, and says “I cannot feel the left half of my body” and I was like “Hey elder, this guy is gonna die, let’s go get help” so we went basically next door to the home of the one guy in the area that had a car, told him what was happening, and then headed to the hospital. He stopped breathing twice on the way, and Brother Ricardo (the guy with the car) didn’t know CPR, so instead he just hulk-smashed his chest with arms about as thick as my legs, and that seemed to work. Funny stuff.

Months 10.5-15 – Zone: Nicolas Romero | Congregation name: Nicolas Romero

-Companions: Elder Casillas (the funnest companion): Fat. Very fat. Lazy, but we still managed to get more done than with anyone else. He was hilarious, and SUPER smart.

-Elder Montini: Originally form Argentina, immigrated to Mexico as a kid, then lived in Cancún. ¼ Italian, and Argentines are pretty white, so he looked American. He also spoke flawless English, and used this ability to shit talk people without them knowing. Also, VERY fat. Like. IN one day he ripped 3 pairs of pants just by sitting down. Kinda “holier-than-thou” but not too bad usually.

-In this area, we baptized NOBODY. Which was GREAT because this ward was actually the woooooorst. I fucking hated everyone in that Ward. They had about 80 people who attended regularly, but 900 people on record, and all 820 people NOT in attendance could tell you exactly why they left, and it was always because one of the shitty 80 had been excessively rude to them. There were 3 good people in that ward, and they all moved away eventually, so…yikes.

- No weird stories from here, but I did get in big trouble for breaking mission rules to… (checks notes)… provide service to elderly widows, so that was fun.

Months 15-21 Zone: Huehuetoca | Congregation name: Xalpa

-Companions: Elder Lucero: Total sweetheart, VERY shy. I cured his shyness by annoying him, since apparently feeling angry made him just rash enough to actually speak, so I just kept him lightly agitated with me for a few weeks until he realized he was good at what he did. He’s probably my favorite companion. We actually got along REALLY well.

-Elder Ramirez: Very nice, VERY fun, has a VERY cute sister. We got along well.

-In this area, the ward was HORRIBLE. Nobody liked each other, and everyone was shitty to us, too. We made our way into the ward’s good graces by getting on the good side of the women’s group, then berating their husbands about how shitty they were. The girls loved it, so we did great here. The ward basically tripled in size, and it wasn’t baptisms, it was just us bringing people back. It was actually really fun at the time. We didn’t baptize anyone, but after I left a Jehovah’s Witness got baptized, so I’m counting that as a HUGE win for us. I can shit talk Mormons all day, but the JWs are somehow worse.

-Weird stories from here: We were teaching an old lady, and she was being annoying and obstinate, arguing with us that her family didn’t need to go to church and that she didn’t want to confuse them. So we decided to leave. Nowadays, I’d have completely agreed with her, but at the time I thought I was a divine messenger sent on behalf of God. So. Anyways, as I went to leave, I felt some thing take control of my legs. Like. They stopped working. Idk how to explain it. The rest of me worked. I just couldn’t move my legs. My companion was already standing, I was trying to stand, and finally I just looked at the lady, opened my mouth to say something, and then kinda just went off, but like…they weren’t really MY words coming out of my mouth? Like, I was barely able to move my mouth fast enough for the words to happen, I wasn’t thinking about what I was saying, but when I finished, she said “Wow, Elder, I’ve never thought about it like that. I will absolutely bring my grandson to church on Sunday.” And my companion was just gawking, so apparently whatever I said was pretty good 🤷

Months 21-24: Area – Nicolas Romero | Congregation name: La Colmena

-Companions: Elder Toledo: Kinda immature and lazy, but nice enough.

-Elder Tec: Kinda geeky and weird, very nice, also very jumpy.

-In this area: The ward was good, the people were nice enough, and there was a cool abandoned ranch house that was used as a dog sanctuary that I loved. There was El Viejito Emilio that guarded the place, and there was a cute middle-aged couple that ran it, and they liked us, so we’d do “service” for them 1-2x a week, which largely consisted of picking up poop and stuff, and then just petting all the cute dogs for so long. Plus, the ranch house itself was HIGH KEY aesthetic. Like a fallout thing, it had graffiti all over, and cool little nicknacks lying around, and we could use it to hide from the rain, and I loved that little ranch house SO much.

- Weird stories: Another blessing. I was giving a VERY newlywed couple a blessing. The husband said he was possessed, but really he just sleeptalked. Whatever, I can bless that I guess? 🤷 So I put my hands on his head and am really just preparing to make something up, when what actually happens in suddenly I knew these people fucked before they tied the knot. An unwelcome surprise, since they were both deeply weird people and I didn’t want to know about their sex lives. So that just kinda popped out of my mouth, and immediately the guy goes RIGID and falls out of his chair. His wife is panicking, she thinks he died, so I go into emergency mode, we prop up his feet, Elder Tec checks for a pulse, he’s still breathing, all good, and then the mission doctor won’t answer he phone. She was bad about that usually, but it was pretty late, so I wasn’t surprised. So instead, I just called home. Like. Dr Dad to the rescue, right? It was late, my parents were VERY confused, and so I described what what happened, and my dad walked me through some stuff and we kinda just decided he was having a full-blown panic attack because I had announced to the room that he and his wife did it before their wedding, which, again, matters very little to me. It didn’t even matter to me at the time, like…people have sex. It’s what they do. But for some reason some part of the universe was like “You get to know this now, bitch” and I was like “ew, OK, thanks for that”. Anyways, we got home super lte because it took us a while to calm him down, and that was the last time I ever had anything weird like that happen to me again.

- https://www.youtube.com/watch?v=_T_NYZesRdY (this is from the Book of Mormon musical, and it’s FUCKING hilarious)

- https://www.youtube.com/watch?v=5KSBEChzpMM (my experience in a nutshell)

#tgirl swag #mormon #ex mormon #exmormon #trans stuff #trans pride #gay

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