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 Sleep, Anger Management and the Cancer Industry

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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyWed Aug 06, 2014 11:41 am

Lyssa wrote:
Nice.

But it misses a key point in my view. The criterion behind rage-explosions:

Nietzsche wrote:
"Nowadays I avail myself of this primary distinction concerning all aesthetic values: in every case I ask, 'Is it hunger or superabundance that have become creative here?' At first glance, a different distinction may appear more advisable - it's far more noticeable - namely, the question of whether the creation was caused by a desire for fixing, for immortalizing, for being, or rather by a desire for destruction, for change, for novelty, for future, for becoming. However, both types of desires prove ambiguous upon closer examination, and can be interpreted under the first scheme, which seems preferable to me. The desire for destruction, for change and for becoming can be the expression of an overflowing energy pregnant with the future (my term for this is, as is known, 'Dionysian'); but it can also be the hatred of the ill-constituted, deprived, and underprivileged one who destroys and must destroy because what exists, indeed all existence, all being, outrages and provokes him. To understand this feeling, take a close look at our anarchists.

The will to immortalize also requires a dual interpretation. It can be prompted, first, by gratitude and love; art of such origin will always be an art of apotheosis, dithyrambic perhaps like Rubens; blissfully mocking like Hafis; bright and gracious like Goethe, spreading a Homeric light and splendour over all things. But it can also be the tyrannical will of someone who suffers deeply, who struggles, is tortured, and who would like to stamp as a binding law and compulsion what is most personal, singular, narrow, the real idiosyncrasy of his suffering, and who as it were takes revenge on all things by forcing, imprinting, branding his image on them, the image of his torture. The latter is romantic pessimism in its most expressive form, be it Schopenhauer's philosophy of will or Wagner's music - romantic pessimism, the last great event in the fate of our culture. (That there could be a completely different pessimism, a classical one - this intuition and vision belongs to me as inseparable from me, as my proprium and ipsissimum; only the word 'classical' offends my ears; it has become far too trite, round, and indistinct. I call this pessimism of the future - for it is coming! I see it coming! - Dionysian pessimism)" [JW, 370]

Not everyone who unleashes his rage is noble or free of an inner cancer or psycho-somatic morbidity.
His criterion cannot be bettered, but only Refined more.

We need to break spaces, more pathos, more nuanced shades Within the spectrum of the Healthy-enraged for a more Vital criteria of discrimination and sculpting.

Yes, this is true. But then, it is impossible for me to even interpret Wagner as rage-ful, and in the yelping and god-bidding of the wretchedly upset, there is no fury in the organs, rather a fury in the mind. The minds fury is antithetical to the philosopher - his mind is the calm center fo the storm, his body and his emotions are often in rage. To a large extent, philosophy is the ability to stay calm and rational in the middle of raging passions, without subdueing these passions, rather seeing them as powerful horses, elements of stature, pride and power, but external to the center of the subject. To become intimate with these forces, to enjoy them and to unleash them, this is the privilege of the one who knows how to kee them under controlm, keep them from overpowering the mind and causing it to become blind to certain aspects of itself.

The Wagner and the far lesser pessimist are not clear headed. Their mind is a vehicle for their lack, their mind rages, their organs - who knows what their organs do. Perhaps they are depleted.

So thank you Lyssa, we can now distinguish between mind-rage and organ-rage.

Then there are 'normal' people, whose minds do not have the centered and ertaring quality, but who nontleless have genuine overfullness must exress in rage. Such people should not attach to causes - their rage needs to be unconditional, not be given the chance to caputre their minds in the process, as the mind should never be captured by rage, only be fued by it on the path it has set out for itself.

In anyone who is able to control his mind at least to the extent of not letting it fall under control of the organs, whehter they are seeking justification for their depletion or a vessel for their overflowing power - but only in the latter cases is that possible. A mind, being reflective, is not able to withstand lack as it is able to withstand passion. Only a mind trained in withstanding great passion, and thus able to know itself as a monarchic center of power, could ever truly endure lack without falling prey to decay. A mind only becomes positive, entity, the capstone of a humans self-valuing, through its confrontation with the fire int he organs, and it eventual alliance with them on the condition of having authority over them and letting them exist in their own nature, not trying to wound or weaken them.

A nole servant will only submit to its master if that master reveres that servant for its power. A proper master-servant relationship is wholly different from the master-slave dichotomy. The servant in the former falls in the category of the master in the latter - it is not born of lack but of unshaped excess.

Cancer in this model is seen as the result of ignoble mastership, of attempts, mostly subconscious, automatic and society-imposed, to weaken oneself because one is too strong for ones personality-structure and the society which was allowed to create that structure. It's a matter of bad hierarchy within the psyche, in most cases experienced as a form of guilt.

As nature does, this produces an interesting paradox - one acts out of a guilt toward society and thus creates a much eeper guilt toward oneself. Sooner or later these two guilts melt together and then the psyche is truly lost, no longer representing a paradox, but in full contradiction with itself. At this point the organs will move to depletion and the greater danger begins to rear its head - the danger of a healthy human becoming a wretched one.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyWed Aug 06, 2014 12:09 pm

Erik wrote:
I was diagnosed with thyroid cancer a couple months ago.

I would say that I have a lot of sub/unconscious rage that doesn't get expressed as much as it should. I'm, for the most part, introverted and patient; It takes a lot for me to snap.

The thyroid region is the most risky region for introverts. It governs the throat and verbal expression, and what is far more important than making hard sounds, screaming (which is a good first step) is telling the truth to peoples faces. That is also far, far more frigntening and factually dangerous.

None of this is a joke - it's either submitting to a disease like cancer or suffering the judgmens of the fearful and dishonest, which sums up any society at large.

A thing to keep in mind is that to express truth does not mean that one has a claim to factual truth. What one expresses is psychology, ideas, a world. It makes no sense to expect people to comform to this world - Satisfaction comes through the fact that they know it's out there, and that the speaker is transformed from a slave to an entity.

Entity is difference, distance. Modern society tries to eliminate this quality by equalizing and having peopkle cozy up to each other under values that they can share -- cheap, common values -- and so to kill all the force that represents the entity's ontology -- its pure, honest self-valuing which puts it at odds with at least half of the world.

To celebrate difference, in talking to people with honesty and in the full awareness of the fear it causes in you -  in screaming, sure - but also in singing (a most truthful form) - all this counters the stifling, cluttering effects of society. I am not saying it is enought to cure cancer - an [You must be registered and logged in to see this link.] would be recommended to boost the process and the official channels you have chosen must not be abandoned on the basis of this philosophical thesis, which I trust in principle but can not present as a cure.

Quote :
I do go to the boxing gym, and that releases some aggression/rage. But I just got back into boxing recently.

Your theory kind of makes sense to me. Not sure about the science behind it, but at face value, it seems plausible.

Regarding the science, there are endless Chinese, Reichian and other ''alternative" sources (ones not run by the cancerindustry) to corroborate this, but mordern science, once mightly, now is little but an attempt to suppress the truth about lucrative diseases. So it's hard to find academic material to support my theory, but a serious mind relies in nothing on academics.

Consider this response I got to the thesis on Humanarchy:

Ïona wrote:
This strikes me as correct, because as I've understood it cancer is an immune disorder in that the always present genetic cell mutations get ahead of the immune system's ability to deal with them. If one had a super strong immune system they could be exposed to huge amounts of "carcinogens" and be just fine.


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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyWed Aug 06, 2014 12:18 pm

There Will Be Blood wrote:
Quote :
Here's my theory in short: in order to exist a human must periodically explode in rage. It is simply the consequence of his internal components being self valuings and thus producing next to cohering supersystems also an excess of being, which must be released through the supersystem (the body) without being of any use to the body's purposeful behavior. The body must serve its organs by blowing off steam. This is one of the reasons even aside from possible objects of fury that anger absolutely needs to be expressed.

That's not at all my perception. Can you display a kind of precursor to that mechanism in other animals? If not, how did it arise so suddenly evolutionarily speaking? If true, than more likely an accompanying bi-effect. Unable to piece it.

Radiation and chemical crap replacing natural food is all contributing to weaking the immune system in humans and animals alike. But we can withstand this assault if we are healthy and vigorous. Expressing rage is absolutely essential to mantaning such vigor.

It would seem to me that animals in breeding-cages are comparable to humans in modernity, or even worse off in terms of their ability to express their existential excess. This would, by the explained logic, make them extremely susceptible to cancer.

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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Aug 07, 2014 4:29 pm

I do not trust any scientists with this, as I have no desire to become the object of ridicule and accusation in a context as sensitive and negatively meaningful as this. But in a place like this I believe I can safely say that the means to increase circulation are very real in their health benefits. There is much in the Belly Dancing thread to use in correspondence with this.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Aug 07, 2014 6:31 pm

1.

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2.

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3.

Heraclitus on Sleep:

Quote :
"A person in (the) night kindles a light for himself, since his vision has been extinguished. In his sleep he touches that which is dead, though (himself) alive, when awake touches that which sleeps."

"Even sleepers are workers and collaborators on what goes on in the universe."

"Death is what we see waking. What we see in sleep is a dream."

“It is not appropriate to act and speak like men asleep.”

“Men forget where the way leads and what they meet with every day seems strange to them.We should not act and speak like men asleep.”


Bhagavad Gita wrote:
"Only with him, great Prince!
Whose senses are not swayed by things of sense -
Only with him who holds his mastery,
Shows wisdom perfect. What is midnight-gloom
To unenlightened souls shines wakeful day
To his clear gaze; what seems as wakeful day
Is known for night, thick night of ignorance,
To his true-seeing eyes. Such is the Saint!" [2]



4.

Quote :
"To contemplate the primordial and the archaic is to gaze far into the black waters of the Lake at Nemi, to uncover what lies in the deepest mines, to fathom the profoundest gulfs, and to search ‘the dark backward and abysm of time’. It is a katabasis, a descent, not into the Underworld, but deeper, before the creation of the Underworld. Nothing can be said of such depths, there is no time and space, no where, no thing. However, the feelings which the primordial engenders, its dark sublimity, are one with those very qualities which engender the Creation. Terror and dread, obscurity, vastness, the uncanny awaken forces, ‘the pregnant causes’ which are the beginnings of experience and are the dim, unconscious shadowings of order. It is also an exploration of the innermost abyss of the soul. Those who have grasped the ebon bough – Friedrich Creuzer (1771–1858), Jakob Böhme (1575–1624), Friedrich Wilhelm Joseph Schelling (1775–1854), Petar Petrović-Njegoš (1813–1851) – write of affect, of longings and passions, violent, beautiful, and terrible which precede the World and which drive the emergence of God." [Paul Bishop, The Archaic]


5.

Sloterdijk wrote:
""The placenta functions as a tangible physical object that is capable of containing the abstract concept of the “With” that accompanies us from our earliest vibrations. The disposal and neglect of the placenta isn’t so much important in its physical action, as it is in what it says about our thinking about our intimate companionship with our genius and ourselves. The forgotten placenta symbolizes our forgotten genius, and introduction into an institutionalized individualism. There are some indications that modern individualism could only enter its intense phase in the second half of the eighteenth century, when the general clinical and cultural excommunication of the placenta began.

But where, as in the most recent part of the Modern Age, the With-space is annulled and withdrawn from the start through the elimination of the placenta, the individual increasingly falls prey to the manic collectives and total mothers – and, in their absence, to depression. From that point on, the individual is driven ever deeper into the fatal choice between and autistically defiant decent into loneliness and devourment by obsession communities, whether in pairs or larger groups. On the way into apparent willfulness, one arrives at something else: the human without a protective spirit, the individual without an amulet, the self without a space. If individuals do not succeed in augmenting and stabilizing themselves in successfully practiced loneliness techniques – artistic exercises and written soliloquies, for example – they are predestined to be absorbed by totalitarian collectives. For the individual whose double disappeared in the garbage always has good reason to prove to himself that he was right to survive without his With, rather than keeping his intimate other company in the garbage…they deny that they are constantly repeating a betrayal of their most intimate companion in their remorselessly autonomous being.

The Roman genius is a representative from the immeasurable collection of soul companions and guardian spirits of which the mythologies of people and major religions tell. From a religion-typological perspective, it belongs to the morphological circle of outer souls which, like the Egyptian Ka or the Mesopotamian guardian spirits Ilu, Ishtaru, Shedu and Lamassu, were assigned to the inner life forces of individuals as external supplements.
Even the Socratic daimonion, though it already tended to articulate itself as an internalized guardian spirit, like an early argument for the conscience, still belongs typologically to the external or supplementary souls as a threshold figure; Socrates speaks of this subtle guest, which intervenes in his monologue , as if it came from an external space of closeness. Properties of the outer soul are also found in the character-daimon which, according to the great myth of the hereafter in the tenth book of Plato's Republic (620 d-e), is assigned to every soul that has chosen a new earthly fate by Lachesis, one of the three Fates.

Like most figures of this type, the Roman genius appears as an unmodulated fixture; it accompanies its charge's affairs like a benevolent silent partner with no claims or demands for development; its constancy stems from the fact that it is a spirit with few qualities. With an unchanging form and as a mysterious union of the wonderful and the reliable, it ensures that the psychological space inhabited by the ancient subject discretely and continuously borders on a proximate transcendence. Hence the ancient could never imagine the individual life simply as a distinctive soul-point, a trapped spark or striking flame; existence very much has a spheric and medial structure, because the subject is always placed inside a demigod-like field of protection and attention.

A mature subjectivity would be one that had developed its geniuses from micro- to macro spheric functions without breaking the continuum.

The genius, the twin, the guardian angel and the outer soul form a group of elemental and enduring concepts for the second pole in the psycho-spheric dual.

In traditional cultures, children must become at least as mentally spacious as their parents in order to move into the world house of their tribe. In advanced cultures, this factor is joined by professional spirits of provocation and soul expanders - which, in the case of the ancient Greeks, led to the discovery of school and the transformation of demons into teachers. (The teacher historically appears on the scene as a second father; he oversees the sensitive transition from the quartet stage - that is, to the minimum form of society. Since the advent of teachers, fathers have found themselves observing dissimilar sons.)

Depressive impoverishment is the exact depiction of the state of no longer having anything to say after the removal of the most important augmenter; that is why, in the ancient world, real melancholia was primarily the illness of the banished and the uprooted who had lost their families and ritual contexts through wars and pestilence. But regardless of whether an individual is forced to go without the cult of its gods or its divine partner, the depressive-melancholic subject embodies the certainty of the genius' no-longer-being. Falling prey to melancholia means nothing other than devoting oneself with undivided intensity of belief to the conscious or unconscious statement that I have been abandoned by my intimate patron, accomplice and motivator. Melancholia constitutes the pathology of exile in its pure form - the impoverishment of the inner world through the withdrawal of the life-giving field of closeness. In this sense, the melancholic person would be a heretic of the with in his lucky star - an atheist in relation to his own genius, or the invisible double who should have convinced him of the unsurpassable advantage of being himself and no one else.

The sublime, the childlike and the sick - in his turbulent polemic against Christianity, nietzsche does not take the time to unravel the riddle of how these aspects could come together in a single qualifier, namely "idiotic"…
"Childlike" could refer to the willingness to interact with others without asserting one's own self, instead keeping oneself available as the augmenter of the other.
The idiotic subject is evidently the one that can act as if it were not so much itself as its own double, and potentially the intimate augmenter of every encountered other.
The idiot placentalizes himself…
The idiotic savior would be the one who did not lead his life as the main character in his owns tory, but had rather exchanged places with this afterbirth in order to make space for its being-in-the-world as itself. Is this a pathological excess of loyalty?
"Unless you become like children….?" Perhaps Jesus should rather have said: "Unless you become like this idiotically friendly thing…"?" [Spheres-Bubbles]


6.

Quote :
"Having the one that is one’s own is a kind of prerequisite for keeping the right distance to the outer world. Inside, in the sphere, one goes through series of seminal and formative relations of intimacy. Successful succession of different intimate bonds makes a person to whom ‘the Earth – in the positive meaning of the word – is subjected’. Failure in a process of continuing ‘cutting off’ from previous spheres and spherical partners destined to be abandoned some time fills the one with an unhealthy yearning for intimacy and closeness. Modernity systematically disrupts that process since modernity is rooted in the belief that an individual is, and should be, alone in mother’s uterus, in cradle and in his/her own skin. Deprived of an important other, modern subject appeases his/her yearning by reaching for the nearest available substitutes, and those are mother and nation. Mother is the first choice, and soon after there is a nation that uses its schools and armies and other instruments of collective fusion to win an individual over and absorb it. Totalitarian societies take advantage of these baneful individualistic illusions.
So it came about that modern society offered false alternative – either collectivist fusion with one’s nation or isolation in the ‘bosom of the Nature’. First choice is closely connected with potentially deadly outbreaks of ‘playing with power’, and the second with regression into absorbing mother-nature that is a pathetic ersatz for totalitarian nation-state.
The inventor of that alternative is Jean-Jacques Rousseau."
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7.

Quote :
"As Christianity began to deteriorate in the later half of the twentieth century, business courses and New Age spirituality took up the cudgels against hate and rage. Both advised a gung-ho positive attitude as a cure for everything from career stagnation to pancreatic cancer. In an [You must be registered and logged in to see this link.] for The Skeptic, Steve Salerno explored the mainstreaming of ‘posi-psych’ (how many times have you heard the term ‘negative’ used as a rebuke?) He argued:

"The notion that the riddle of success is more easily solved by attitude thanaptitude may be one of the more subtly destructive forces in American society. Not only is it a reproach to rational thought, but in a society already veering ominously towards narcissism, this ‘hyping of hope’ also erodes reverence for hard work, patience, scholarship, self-discipline, self-sacrifice, due diligence and the other time-honored components of success.""


8.

Quote :
"By reducing the social to a mere system of differences and the subject to an illusion of individuality or self-presence, postmod-ernism exorcised actors and agents from society and therefore could notadequately explain the meaning of social action and change. It representeda spirited attack on the power structures of modernity but it did not, andprobably could not, lay down principles for an alternative structure becauseit was adamantly anti-foundational. By parodying modernity, postmodernismtook on a comic frame (Alexander, 1995: 84) that could not plausibly betranslated into statements on temporal changes in society. Yet, the social world had moved on and changed dramatically and social theorists had toinvent new terms like neo-modernism to describe and explain these trans-formations.
In essence, the solidification of modernity is analogous to thetransition from traditional to legal-bureaucratic authority. Bureaucratic struc-tures may seem to be more solid than traditional ones but are vulnerable tothe ‘softening’ effects of charisma. Similarly, we see in Giddens’s (1990) treat-ment of modernity the attribution of institutional power to the nexus betweencapitalism, industrialism, surveillance and the military. Modernity is solid inthe sense that the combined power of these interlocking institutions over- whelms any individual effort to keep tradition in place, and makes ‘Westernexpansion seemingly irresistible’ (Giddens, 1990: 63)."
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9.

Liquefaction and Sleep-walking zombie.

"Narrator: "Was I asleep? Had I slept? Was Tyler my bad dream or was I Tyler's? I was living in a state of perpetual deja vu."" [Palahniuk, Fight Club]

"Narrator : When you have insomnia, you're never really asleep... and you're never really awake." [Palahniuk, Fight Club]




Quote :
"In one group, the fylgjor are invisible and act in a collective. If they are hostile, they let their presence be felt through atsókn – that is, making their enemy tired and sleeping. The common naming here is fylgja and ófridar- and óvinarfylgja."

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When the fetch turns malignant, it induces Lethe-argy and oblivion...  the sensation of a loss, melancholia and cancer are linked.

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10.
Satyr wrote:
"Memories can also be manipulated, reworked, redefined, implanted or forgotten, selectively, if the central goal remains intact.
The individuals do not care about internal symmetry, or a cohesive world-view. They only care about applying different methods, within different contexts, to remain hidden, and to have that underlying, unifying need, or needs, satisfied continuously.
It is a waste of time trying to reason with such minds; nothing can trouble such a mind, on a conscious level, because no memory is ever integrated into the same pattern, or measured using the same standard.
Memories, for it, are not stored patterns to draw comparisons from, but patterns to cherry-pick data to deal with the immediate threats to its hidden stress.
It can never be pushed into a rational corner, nor be caught in a contradiction that will cause it contrition or uncertainty, because its mind is a chaotic mess of twisting perceptions, and it can choose to use any compartment, at any time, to protect its central need(s).  

Modernity produces such fragmented minds out of necessity.
For the modern mind memories are data with no central unity.
Knowledge is disseminated, but not integrated.
Disintegration is how the illusion of free-speech remains strong.
Information is accessible, but it never becomes part of a whole – it is maintained in a detached, compartmentalized state, so as to then be combined in any fanciful way.
Memories become powerless; amputated trivial recollections.
The more data is made available all the more fragmentation becomes possible.
Censorship is not necessary because the mind of the modern has no interest and no ability to integrate this raw data, this fragmentary pattern (re)cognition, into a model that may expose a higher order of patterns.
Information, knowledge, is thrown out there, in waves and none of it has any effect. The modern’s mind cannot find a unifying pattern in all this memorizing.

An example of modern compartmentalization is in reference to empiricism.
Most moderns claim it as part of their scientific outlook, but they never apply it consistently.
Sometimes appearances, sensual awareness, matters, whereas at others it does not.
Sometimes evolution is accepted as the most probable explanation for life and multiplicity, but not all parts of the theory are accepted, or considered acceptable.
Some of evolution theory is correct, whereas others are not …or others do not apply to humans.
The adopted memory of a scientific theory is selectively applied. To deal with this selectivity, the brain compartmentalizes, as it does when it cannot deal with a traumatic (re)collection. The mental model one is lead towards, if one accepts this theory as the most probable one, is not followed through consistently.
At some point the brain decides to forget.
The memory does not apply everywhere.
The process of speciation is good for explaining the production of biodiversity, but it has no application within human contexts; a different standard, memory, applies here."

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Consecration of the Herm by Bronnikov, Fedor Andreyevich; 1874

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Cancer is proliferation from rage repression.

Rage is actually connected to sleep, where one is in touch with one's double - the genii, the fylgja, the fetch, the With, etc. Neptune facilitates this connection.
But modernism's erasure of one's past, one's connection with one's daimon, disturbs sleep patterns.
The touch with one's daimon is the hidden Plutonic core of Immunology. The fetch-double literally meant "guardian", "who follows", "who keeps vigil"...
With the loss of this immune signalled by the weakening of the Herm - the guardian of the threshold and the psychopomp [Mercury/Virgo], there is a Stress build up. Rage [mars] is a son of the earth [virgo] - the capacity to renew. Fertility is health [sun] - the skin, the border being the first sign that signals vitality or sickness.

Excess stress build up leads one to the search for Energy - for Sugar.

Sugar [venus]  Depresses [saturn]  Immunity [neptune].

The need for "comfort" and "hyping of hope" necessarily dissolves boundaries to rely on others. Borders break. Liquefaction and proliferation occurs as the Filtering system is warped and cor-Rupted and Neptune goes into deterioration. The need for "surveillance" and constant vigilance on borders and friend/enemy leads to Paranoia --->stress---->cancer.

Beyond Sloterdijk's Metaphysics of Rage, the focus should be on a Metaphysics of Sleep.

Not the brain dead kind of sleeping zombie and cancer of consumptive capitalism, but sound sleep where the whole body re-Members (remembers) - becomes alert, reflective and mind-Full to the moon letting the watery glands of neptune harmonize its rocking tides to a rhythm, a liveliness - as Heraclitus says, "A person in night kindles a light for himself, since his vision has been extinguished."

Nietzsche wrote:
"Let us not be ungrateful to it, although it must certainly be confessed that the worst, the most tiresome, and the most dangerous of errors hitherto has been a dogmatist error—namely, Plato's invention of Pure Spirit and the Good in Itself. But now when it has been surmounted, when Europe, rid of this nightmare, can again draw breath freely and at least enjoy a healthier—sleep, we, Whose Duty is Wakefulness Itself, are the heirs of all the strength which the struggle against this error has fostered... the struggle against Plato, or—to speak plainer, and for the "people"—the struggle against the ecclesiastical oppression of millenniums of Christianity (For Christianity is platonism for the people.)" [BGE]


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Aug 07, 2014 8:23 pm

p.s. Of course Nihilistic repression is also what causes a cancer of words, of language and the taking over of [You must be registered and logged in to see this link.]

_________________
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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyFri Aug 08, 2014 2:50 pm

Damn. Yes.

Some first associations ---

"sound sleep where the whole body re-Members"

In recent months I have discovered two methods for improving my sleep, 'sleeping like a submarine' as a naval technology manufacturer called the most recent one; an especially designed piece of orgonite, a product of a recently befriended magicians life long study of chemistry and electricity of consciousness. The first method, learned a few months before is a meditation technique provided by the Ishaya's, who are of all Christ-claiming sects I know of (which says quite a lot) the only ones who possess the drive of a Krishna type anointed one, the self-perpetuating wheel of affirmation, the irresistible happiness of power. That is literally what the technique does, very ingeniously, and as effortless as the smallest mental task - to create a wheel of affirmation throughout the four corners of the psyche (the astrological crosses). It is designed to give the semantic tendencies in the mind a center, a ground term, in terms of which that which occupies the mind is affirmed and made quiet. This is a re-membering in the psychological sense, where the orgonite simply creates a field of rest-activity, it draws out the electrochemical conditions of life in the atmosphere, which it roots in the elemental tension between metal and carbon.

Neptune - yes, definitely.

The aspect Neptune-Moon, in whichever form, is the way in which Neptune enters the body. In any chart we can see this susceptibility. Dancers have Neptune - Moon aspects, so do prolific writers of drama, and intuitive scientists like Reich - it's a very benefic aspect because it is very difficult -  it forces to human to address his susceptibility as a creative asset - because in the other case it becomes a creative malfunction.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptySun Aug 10, 2014 1:11 am

Deuterium-depleted water (DDW), also known as light water, is water which has a lower concentration of deuterium than occurs naturally. Deuterium a heavier isotope of hydrogen which has, in addition to its one proton, a neutron, that roughly doubles the mass of the hydrogen atom.

Experiments have shown that consumption of "light" water may be beneficial as an adjunct to chemotherapy. Wikipedia.


The ground water of today contains high levels of "heavy water", which is called "deuterium water", by comparison to Arctic snow which has the lowest levels of "deuterium".  Plants grown in very low deuterium water, grow at a slower rate.  Hungary Central Research Institute for Physics and the Semmelweis University of Medicine, the main Main topics of the Symposium were:

• Deuterium Depletion in Cancer Research and Oncotherapy
• Deuterium Depletion and Diabetes Research
• Deuterium Depletion in Anti-Aging Research,

the link is [You must be registered and logged in to see this link.]

report from a study on this that cancer growth is slowed down or stopped by water that is "deuterium" depleted.  This study is consistent with observations that when the "deuterium" content of the water is increased, the mutations in the cell DNA increases also.  The mutations result in imperfect replication of the cells and is one of the reasons why we age and eventually grow old.  It stands to reason that if the mutation rate is lower in a low deuterium environment, that if the water in our cells had a much lower "heavy" water content, we would age much more slowly and perhaps less prone to cancer.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Sep 03, 2015 7:02 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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Trixie Celūcilūnaletumoon

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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Sep 03, 2015 11:35 am

Satyr wrote:
I do see a connection between psychology and disease.
The mind and the body are not separate entities.
They are the same Becoming viewed within different contexts.
Appearance is NOT superficial. In an appearance we see the emergent unity’s overall condition, but because the mind’s health can be hidden, faked, and does not become apparent until later – this is due to the difference in speed between energy (manifesting as thoughts) and matter.
Now, is the body affected by the condition of the mind or is the mind affected by the condition of the body?

Well, for me, one cannot view it in this way because both the mind (brain activities) and the body (the rest of the activities we call physical body,) are one and the same.
We might say that the brain, being the nervous system’s hub, is an interpreter of all the functions that participate in maintaining or Becoming an organism.

This is why disease in the body can make itself perceptible to the brain in the form of dreams, and it is also why organic effects, such as organ weakness, has a profound affect no character, as well as mood.

Emotion, as a friend of mine once put it, is the “nexus between the mind and body” union-to-be, and so it reflects the overall condition of both mind and body, because the mind is the product of a brain which is a part of what we call body.
Because the brain can only think in abstractions (fabricated, simplified, generalized absolutes) it feels alienated by the body (itself a manifestation of the Flux) for not living up to tis ideals, or ideas.
It then struggles to make the body, a part of the Flux veering towards entropy, to conform to its ideal, which is a projection of a desirable order.
I think cancer is simply the consequence of too many cellular replications.  

Every time a cell splits it is affected by mutations. These can create what we call cancer…a mutation that fails to conform to the organism’s ordering.

New agers will say that thinking positive thoughts will rid the body of any disease.

I think they have the order of causation blurred...I think that if your body is on it's way to cure a disease, as a byproduct, it will naturally form positive thoughts, as a byproduct of it's ability to cure. I do not believe in free-will, but I do believe mental states also effect bodily states, but bodily states more effect mental states. In sickness the body merges itself to consciousness so the mind and body become one.

A body that's suceptible to aging is less susceptible to cancer, a body that is susceptible to cancer is less susceptible to aging, cancer is not the raging monster, the big demon they make it out to be, it is simply a part of life, cell reproduction is a needed entity for the organism, cancer is the result of the organism going slightly out of balance. Cancer is not a demon that can be slain, it is a byproduct of the anti-aging mechanism.

The fat mothers do their little social contributions by walking 60 miles to find the cure...how idiotic. It's inflated value, walking 60 miles is not a tangible good, work is not being done, the money generated is virtual, inflated, has no value other than imaginary. The companies have little interest in a cure, when Germans have better cancer treatment overseas and they don't even care to copy the same methods.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyTue Sep 22, 2015 4:11 pm

A rough transcript of Satyr's [You must be registered and logged in to see this link.]

The link between sleep and the fragmentation of necessary specializations that is the cancer of the modern world.

Satyr wrote:
"The objective world is indifferent to the internal structures of the organism. And the internal structures of the organism are totally dependent on the external; they need to depend on it in order to maintain their hierarchy, their cohesion, their relationship, their relating.

When we sleep, we are cut away from the external sources of data to a greater degree than internal.
The whole body just relaxes, the mind rests.
What happens at that point is the brain becomes self-referential. The brain draws from memories and combines them in whatever way it wishes to deal with an issue. It is not constricted by anything real. It is totally in control in how those combinations occur; rather they happen on a subconscious level. Along with the personal memories, we have to include cellular memories. A cell is a living organism with data, and is transmitting this continuously to the brain as sensation and this is what we call spirit.
This constant systolic<>diastolic transmission of data is what we call the spirit of the organism.
We can connect this cellular memory with Jung's unconscious. If cell is a carrier of data from centuries before, then all this memory, experience, is part of the transmission to the brain and is processed there.
During sleep, the organism does not have to abide by the rules of the real world, the dreamer is free to combine their data and memories to deal with whatever issue troubles it.

Secondary state of dreaming is the daydream.
In this state same applies to a lesser degree.
The organism is in a state of disconnect to the external world - the internal data however is not disconnected. Data is transmitted via the nervous system and external data is cut off in a state of repose.
Total self-referential immersion in subjectivity - is what the modern considers its ideal state, but it cannot be like that, if it is to survive.

Is an approaching bear affected by a day dreamer's dream in a forest?
Will it go away by being dreamt away?
The modern knows this intuitively.. yet he wants to remain immersed in his own world. He cannot do so without first ensuring his own safety. This is his right to identify with whatever he wishes to identify.
So he comes up with a compromise.
First rule is, you don't intervene upon the daydream of the other.
A relationship of quid-pro-quo… 'you give me and I will give you in return' - forms the code of social systems we call the social contract.
He agrees not to disturb the high of his neighbor and decides to work towards maintaining a small part of reality, like a drug junkie doesn't disturb his neighbour and does a minimal work to maintain the opium den.
Each individual thus has to specialize in small part of reality contributing to the dreamers' wish to dream.

In Specialization, each mind is given the task of working on a small part of reality. This enables him not to have a total world view - a socialized autism, where each individual is a genius in one part of reality and inept in others.
That's why we have moderns deferring to others.

Many moderns don't know why race is debunked.
Some expert has dealt with it, and they defer to this source to remain in their subjective delusions.
This is the co-dependency of modernity - deferring to some other mind, some other noumenon which deals with subjects the individual cannot, or will not, so he can remain comfortable in his own dream state.

Since he is ignorant, how does one determine which expert is reliable?
The way the individual determines which is reliable is by the pleasure the source gives it.
If the source says something pleasing and doesn't disturb its established truths, it accepts this without skepticism.
The one who intervenes upon his pleasure and delusions, his self-referential solipsism, is a kill joy.
This relation of subjective minds co-operating within a world that is indifferent to its dream state by portioning out works in small scales, and truths determined by how well it can be integrated in the subjective reality of the majority and how much pleasure it offers is the social contract... the modern world."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Oct 22, 2015 5:44 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Oct 22, 2015 3:13 pm

My bleeding heart induced insomnia goes out to those poor African victims of fascism: let us stand together all as Africans and send missionaries and democracy to them.

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Life has a twisted sense of humour, doesn't it. . . .

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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyFri Dec 11, 2015 1:47 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Dec 17, 2015 12:12 pm

Most cancer is caused by out of control oxidation with the primary causes of such oxidation being prolonged stress (years) coupled with very poor dietary choices which ironically are heavily influenced by the need to mitigate this unusual stress in the first place ("comfort food").

Oxidation causes DNA damage which results in cancer. Constant stress is unnatural and thus our systems are unable to manage it indefinitely, unlike other sources of oxidation (exercise, normal radiation). Constant stress also disrupts the normal sleep pattern which follows the Sun, which furthers hinders the immune system, increasing the likelihood of developing tumors.

Note that the the third world outside of war zones doesn't develop any of the stress-related diseases common in the first world.

The solution to non-aggressive cancer is a high alkaline, high fiber, low fat, no simple sugar (processed foods and fruit in general), low calorie, high micro-nutrient diet, in combination with abstinence (because sexual activity destabilizes sleeping pattern and appetite, and squanders adrenaline and further poisons the body by putting out even more cortisol which is the stress hormone and itself a carcinogen), intermittent fasting, and deep relaxation, as a daily routine. Through this oxidative stress is eliminated and the immune system unburdened by needless externalities such as unnatural stress and a masses of shitty food having to be processed by it every second of every day.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Dec 17, 2015 1:38 pm

Cancer correlates with lack of stress, as you mentioned.

Cancer is most prominent within a decadent, sedentary, obese society, where real stress (fear of death) has all been removed. In third-world countries, death is very real. Genocides are a rather occurrence in African countries dominated by warlords, or in the Middle East where bombs rain on random villagers to scare the Arabian royals into submission, for oil profits.
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Sleep, Anger Management and the Cancer Industry - Page 2 EmptyThu Aug 11, 2016 8:08 am

The Gothic Gangrene.


In conjunction with [You must be registered and logged in to see this link.] and [You must be registered and logged in to see this link.] thread, consider the relation between capitalistic vampirism and sleep-deprivation through the victorian views on "masturbation" - and metaphorically, the pale-ing of philosophy become the Trade of wankers and their endless, useless chatter, and this 'psychic leak' within a society…


Robert Mighall wrote:
"This essay attempts to place on a more secure historical footing a suggestion made by Ernest Jones – that the nocturnal and sanguinary exploits of the vampire can ‘only point to a natural and common process, namely nocturnal emissions accompanied with dreams of a more or less erotic nature. In the unconscious mind blood is com- monly an equivalent for semen’ (Jones, 1931: 119). C.F. Bentley applies Jones’s idea to Dracula, suggesting that Jonathan Harker being visited by the three female vampires has ‘the unreal quality of a masturbatory fantasy or erotic dream’ (Bentley, 1972: 28).

In 1855 Dickens’s Household Words carried a short piece entitled ‘Vampyres’, describing the terrors of vampiric visitation:

"For every night comes the terrible Shape to your bed-side...and sucks your life-blood in your sleep... Day after day you grow paler and more languid; your face becomes livid, your eyes leaden, your cheeks hollow. Your friends [advise] you to seek medical aid...but you are too well aware that it is all in vain. You therefore keep your fearful secret to yourself; and pine, and droop, and languish, til you die ... You are then yourself forced to become a vampyre, and to cre- ate fresh victims; who, as they die, add to the phantom stock." (Ollier, 1855: 39)

Both Laura in Le Fanu’s ‘Carmilla’ and Stoker’s Lucy Westenra experience vampirism as a ‘bad dream’. As Lucy tells Dr Seward: ‘All this weakness comes to me in sleep; until I dread the very thought’ (Stoker, 1897: 164). Bad dreams were also common symptoms of those suffering from masturbational illnesses and seminal disorders. According to The Silent Friend, the masturbator’s sleep is ‘interrupted by the most frightful dreams. Indeed, the individual becomes terrified to go to bed, lest sudden death should be his fate’ (Perry, 1847: 65–6). This is perhaps the logical consequence of the personification of masturba- tion and seminal emissions, and the suggestion that they have an independent (malevolent) agency. It also points to intriguing correspondences between this discourse and an earlier tradition which ascribed nocturnal emissions to the activities of incubi and succubi. This subject preoccupied a number of medieval and early modern demonologists, and is explained here by Ludovico Sinastrasi, author of De Demonialitate:

"When women are desirous of becoming pregnant by the Demon... the Demon is transformed into a Succubus, and during the act of coition with some man receives therefrom human semen; or else he procures pollution from a man during his sleep, and then he preserves the spilt semen at its natural heat... This, when he has connexion with the woman, he introduces into her womb, whence follows impregnation." (in Summers, 1930: 13)

Such demonological works (one early thirteenth-century source sug- gested that ‘demons collect all wasted human seed, and from it fashion for themselves human bodies’ [Caesarius, 1929: 139]) provide a rhetorical and imaginative precedent for the writings on masturbation and seminal weakness.

Tissot’s treatise, published less than a century after the learned belief in witchcraft receded (see Thomas, 1991), includes a passage which underlines the conceptual connection between the supernatural and the physiological in this discourse. As the physician records:

"Some years since, I saw a young man who was affected with noctur- nal emissions almost every night; and who already had some attacks of nightmare [cochemar] ... the two diseases returned every night: the phantom of the nightmare was a female, which caused at the same time the emission. Enfeebled by these two causes...he was rapidly advancing into consumption." (Tissot, 1758: 94)

The scientific term for the popular ‘Nightmare’ was ‘Incubus’, because it, like the demon of that name, would ‘sit’ on the sufferer, causing a sensation of suffocation or strangulation. Attributed to respiratory or digestive causes, in its purely physiological form, which was firmly established by the time Tissot wrote, the incubus disorder was almost without erotic associations. But whilst the erotic had been purged from learned comment on the incubus, the incubus had not entirely been exorcised from discourses on the erotic. Thus although Tissot sep- arates these two ‘diseases’ nosologically, he none the less equates them imaginatively and functionally. They are not actually the same, and the ‘phantom’ is imaginary; but they produce the same effects, and can be characterized in a similar way to the experience described by demo- nologists. The demonological belief lurks behind such representations, suggesting that one quack’s remark that it has often taken all his skill to ‘snatch from the verge of the grave’ the victim of seminal weakness, and ‘remove the incubus from his soul’, was only partly metaphorical (Hammond, 1862: 11).

This last observation provides an explicit (albeit metaphorical) confirmation of the supernatural prehistory of clinical discourse on masturbation, but also points to an important development which suggests that vampirism would have been a more appropriate metaphor here. For although the vampire and the incubus were often associated or confused, there was the fundamental difference that the activities of the former (in either demonology or physiology) were rarely fatal, whereas in folklore vampirism invariably was

The following introduces S.G. Howe’s chapter on self-abuse: ‘There is [a] vice, a monster so hideous in mien, so disgusting in feature, altogether so beastly and loathsome, that in very shame and cowardice, it hides its head by day, and vampyre-like, sucks the very life-blood from its victims by night’ (Howe, 1848: 83–4).12 The Silent Friend similarly refers to masturbation as ‘a vampyre feeding on the life-blood of its vic- tims’ (Perry, 1847: 54). Masturbation was like vampirism because both practices supposedly depleted the body of vital fluids, a process believed to be fatal. The term ‘life-blood’ is a metaphor for semen. However, to a large extent, this usage is only partly metaphorical. Underwriting such statements is the widespread belief that, ‘the loss of one ounce [of semen] enfeebles more than forty ounces of blood’ (Tissot, 1758: v). This statement derives from Tissot, but it is found in countless quack treatises on this habit, at least until the mid nine- teenth century. Therefore Ernest Jones’s observation that ‘In the unconscious mind blood is often an equivalent for semen’ (Jones, 1931: 119) is somewhat redundant, while the ‘modernity’ of this insight is rather put into perspective. For as Samuel La’Mert points out:

‘Loss of blood, if repeated...is a sure and readily acknowledged index of corresponding failure of the vital powers: but the deadly drain upon the nervous system from the loss of [semen, that] most curiously elaborate secretion from the blood is more rapidly destructive’ (La’Mert, 1852: 17–18 ).

This material analogy between blood loss and seminal emission encourages this metaphorical equation between vampirism and masturbation. It also helps to explain many of the rhetorical correspondences between the respective discourses responsible for representing them.

When vampirism was transported from the mountains and forests of folklore into the drawing-rooms and boudoirs of a (semi-)realist fictional context it was made to conform to the explanations and expec- tations of its new social milieu. And thus in the Victorian period vampirism became a disease. The logic which informs this model is the ‘common sense’ reasoning that if vampires drink blood and the victims only have a limited quantity of blood, then eventually the victim will die after a slow wasting illness. Such a ‘sanguinary economy’ is central to the dramatic interest of Bram Stoker’s Dracula…

‘Hideous and frightful’ is the aspect of the typical onanist, ‘a faded ... wandering corpse ’ (Henery, 1861:75–6) who by almost universal assent presents the following symptoms: ‘the face [is] pale, bloated, and cadaverous, [while] the body is generally...emaciated, with coldness in the extremities’ (Perry, 1847: 65). Another writer asserts that: ‘when a general state of languor and lassitude [is] joined to a pallid face, emaciation of the frame, foetor of breath, and the appearance of a bluish circle around the eyes, [these are] grounds for suspecting that a patient is addicting himself to some secret practices.’ As one of his cases lamented: ‘my face has become as it were cadaverous – so pale, so livid’ (Curtis, 1840: 42, 40). Combined, therefore, the paleness, emacia- tion, lassitude, sunken eyes, bad breath, nightmares and nocturnal preferences suggest that the medico-moral discourse on masturbation somehow contributed to Victorian fiction’s refashioning of the vampire.


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I would suggest, therefore, that Victorian authors adapted vampirism to the model of morbidity found in the literature on self-abuse. Fictional vampirism does not so much ‘symbolise’ masturbation; rather, it approximated the way it was represented at the time

What I propose are material correspondences, rather than symbolic ‘equivalents’, conscious modellings rather than unconscious ‘substitutions’.

I will conclude by quoting from Franz Hartmann’s article on real-life (psychic) ‘Vampires’ from the esoteric journal Borderland. According to him the vampire’s typical victim ‘may be very intellectual and refined, but they are always sensually inclined people, and usually given to secret vices. To a sensitive person the shake of their hand feels clammy and cadaverous’ (Hartmann, 1896: 354). It is difficult to know which discourse has inspired which here: whether these attributes derive from the masturbator as vampire or the vampire as masturbator. The exchange appears to have reached equilibrium. Interestingly, Stoker’s novel, which fixed the image of the pale, cadaverous vampire, was published the following year." [Ex. Glennis Byron and David Punter, Spectral Readings Towards a Gothic Geography]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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