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 Sleep, Anger Management and the Cancer Industry

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Lyssa
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Tue 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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Lyssa
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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Thu 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 Thu 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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PostSubject: Re: Sleep, Anger Management and the Cancer Industry Fri 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 Thu 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 Thu 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 Thu 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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