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Satyr
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PostSubject: Re: Satyrnalium Wed Jun 22, 2016 1:48 pm

The time for civility is over.
The time for politeness is gone.
Too much has been lost giving kindness where none is deserved, offering platitudes to the obtuse, the degenerates, the feeble.

Some cunning, some self-control, is still to be applied, not to trigger the herd's natural defensive mechanisms, not to comfort; to empathize but not to sympathize - not to humour and humour, but to disembowel, to cut part, to devour.
Time for niceties is over.
The dis-ease has spread, due to these earlier tactics.
This is a time of warfare...where each takes a risk, in accordance to his/her own comfort level, his/her willingness to sacrifice; this is a time, for each and every one of us, to lay themselves on the line, to whatever degree they are willing to do so, and take a stand before this multifarious illness of the mind.

If we do not, then who?


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PostSubject: Re: Satyrnalium Thu Jun 23, 2016 7:52 pm

In the nervous system the opposites emerge and converge, first splitting and then returning to be reunited as symbol.
Reason and madness are born here.


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PostSubject: Re: Satyrnalium Thu Jun 23, 2016 8:44 pm

in the nervous system the binary system is born, dualism emerges as symbolic representations of opposites...which are not truly opposite.
It is the nervous system that places itself as the mediating dividing line, splitting energy from matter, objectivity from subjectivity,mind from body, order from chaos, and then reunites them as abstraction in the brain its creative nexus.

It method of interpreting a neural pulse (energy) passing through a neuron (matter) as "on", and the absence of such a passing as an "off" begins the process of consciousness.

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PostSubject: Re: Satyrnalium Fri Jun 24, 2016 9:46 am

Retarded can be chic, when being ignorant is cool, and smart easily faked.
Off-the-Grid lifestyles, for the discerning rebel, no more a "bum" but a Bohemian, tapping into the network to rummage, like a parasite.
The beggar resides next to urban garbage dumps, like internet forums, where he collects, combining trinkets and gadgets, in innovative ways - impractical but impressive in their ingenuity to seem like they are doing something when they are not.
It does not matter how the pieces fit together, bringing us back to the distinction not understanding what is known.
Discerning free-spirits innovate, producing machinations of no utility, but with aesthetic appeal.
Recycling an expression of perspectivism in a materialistic capitalistic urban setting, rejecting materialism, going strait for masturbation relief.

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PostSubject: Re: Satyrnalium Sun Jun 26, 2016 4:29 pm

Huskinson, Lucy wrote:
The Self as a union of opposites
The achievement of the Self marks the telos of the psyche, where the opposites within the psyche are no longer related by conflict but by compensation. The Self is thus ‘the container and the organizer of all opposites(Jung, 1946, par. 536).
It signifies the unification of opposites within the psyche, wherein the four functions, two attitude-types, shadow, anima/animus and persona are integrated within the wider unification of consciousness and the unconscious, thereby creating a new and richer focus within the personality to balance the ego with its tendency to prejudice.

It is generally thought that Jung primarily developed his concept of the Self primarily from his own concept of the ‘transcendent function’, and from Eastern Mysticism, which frequently refers to notions of totality (Jung, 1951, par. 350).
As we saw in Chapter 5 , the transcendent function is part of the symbol-forming
aspect of the unconscious that possesses a purposive tendency to hold both conscious and unconscious together. Its purpose is to enable the psyche to realize the Self – the ultimate psychic balance where all oppositions are resolved.

In 1916 Jung wrote:

Jung, Carl wrote:
The shuttling to and fro of arguments and affects represents the transcendent
function of opposites. The confrontation of the two positions generates a tension charged with energy and creates a living third thing... a movement out of the suspension between opposites, a living birth that leads to a new level of being, a new situation.
(Jung, 1916/1957, par. 189)
- Nietzsche and Jung


This ‘third thing’ and ‘new level of being’, which culminates in the unification of opposites, is virtually identical with the Self. In this sense the Self (as with the transcendent function) can be regarded as the mediator of opposites. It is equivalent to the ‘third’ element that is introduced in the second stage of the alchemical process of Ostanes, which, through its affinities with both opposites, enables their unification (cf. Jung, 1946, par. 474). The Self is both a crucial ingredient within the process of uniting opposites and the very end-product of this process, the union of opposites itself.

Self as product of mind/body.
A more precise analysis would do away with the abstractions of opposites, and understand them as relative to the metabolic rate of the organism in question, which cannot help but place itself at the center of existence – as the measure of all things.
Opposites dissolve into degrees of dynamism, or fluctuation, in relation to the cells converting the stimulation into a form it can transmit and process.
There are, in fact no opposites, only patterns that repulse and attract in accordance to their own essence – their own pattern relating to that of another.
Opposites are ideas.
How the human mind interest (inter)activity in relation to its own processes.


Huskinson, Lucy wrote:
Jung did not develop a substantial theory of the Self; and thus the notion of the individuated personality, which has attained ‘Selfhood’, remains equally elusive.

In ‘The Undiscovered Self’ (1957) he bluntly states: ‘Since self-knowledge is a
matter of getting to know the individual facts, theories are of very little help’ (Jung,1957, par. 493).
We know that the Self is the ordering and unifying centre of the total psyche, and that while the ego is the centre of the conscious personality, the Self is the centre of both the conscious and unconscious personalities (Jung, 1936a, par. 44); but this description leads only to an inadequate and limited analysis of Selfhood. This is because the Self is only partly capable of being consciously perceived, as its totality encompasses every psychic manifestation – including
those unconscious processes that remain ineffable and forever out of reach to ego comprehension and understanding:
The self is a union of opposites par excellence...the self, however, is
absolutely paradoxicalin that it presents in every respect thesis and antithesis,
and at the same time synthesis. . . it is itself both conflict and unity.
(Jung, 1944a, par. 22, italics mine)
Thus, the Self as a paradoxical entity evades logical explanation.

A rational theory based on empirical data is useless for the depiction of the Self, as it cannot be reduced to intellectual knowledge. Scientific discourse relies heavily on abstract theorizing about well-defined data and seeks to exclude the symbolic metaphors through which the unconscious finds expression. Indeed, Jung writes that the Self is experienced as having a value quality attached to it, namely its feeling-tone. This indicates the degree to which the subject is affectedby the process or how much it means to him. . . In psychology one possesses nothing unless one has experienced it in reality.
Hence a purely intellectual insight is not enough. (Jung, 1951, par. 61)
Trying to explain the Self is akin to explaining God. God, or the abstract idea of God, is not contained in rational thought or empirical sense-data. He is found through metaphors and symbols, as a force primarily experienced rather than understood on a reductive level of intellect.

The experience of the Self, as with all numinous experiences of Otherness, is an affective experience of immense proportion (Jung, 1951, par. 53).
The Self is other to the ego; it is an experience of the ‘not-me’ in the ‘me’, a religious experience.

Emmanuel Levinas takes up a similar idea in Totality and Infinity(1969) where the contradictory elements of ‘Same’ (ego) and ‘Other’ (Self) can never exist as  a totality in union.
The Same exists because the Other is irreconcilable with  it, otherwise both Same and Other would be part of a greater totality or whole  that would invade and invalidate their separateness. Levinas paradoxically says they are related as a ‘relation without relation’ (ibid., pp. 79–80).
It is a relation because an encounter does take place, and it is ‘without relation’ because that encounter does not establish understanding: the Other remains resolutely Other.
This does not invalidate the Jungian interpretation where the Self encompasses the ego in a totality, for the ego remains at all times an element separate to it. (If the ego were identified with the Self, ego-inflation would result: Jung, 1951, par. 44) .
The Levinasian discourse continues to parallel Jung’s and offers insight into the  nature of the Self. In his text Levinas proceeds by stating that the encounter
between the Same and Other is essentially of a violent nature.

Levinas wrote:

‘Violence consists in welcoming a being to which [the mind] is inadequate’ (Levinas, 1969, p. 25). The encounter with the Other causes the Same to realize its impotence; it creates a surplus value of infinity within the Same, which disrupts the totality and self-containment of the Same.

The Same cannot integrate the Other and is reconditioned by it: ‘The I loses its hold before the absolutely Other . . . [it] can no longer be powerful’ (ibid., p. 17). Thus, the Other overturns the very egoism of the personality and puts consciousness into question; consciousness must answer to the Other and realize that it is not in total possession of the world,(ibid., p. 173).
Jung describes this encounter with the unconscious Other as a wounding:
Jung wrote:
Whoever has suffered once from an intrusion of the unconscious has at least a scar if not an open wound. His wholeness, as he understood it, the wholeness of his ego personality, has been badly damaged, for it became obvious he was not alone; something which he did not control was in the same house with
him, and that is of course wounding to the pride of the ego personality, a fatal blow to his own monarchy.
(SNZ, II, p. 1233; also see SNZ, I, p. 449)

Self, in this context is the totality of attraction/repulsion occurring as part of organ relationships, and the effects of world upon the organism, which remain below the level of cognition.
The mind awakens to itself, as one awakens to a stranger, beginning the slow laborious process of increasing intimacy with a fluctuating self (know thyself) – an intimacy humbling to the ego.
An imposition of an external identity founded on the judgments of otherness, splinters the ego into personae, the original and still undeveloped, unknown – here called Self – and the character as the partially recognized Self, the ego.
The organism requires a stable identifier, and finds it in the projection of a goal, into the distant future. The distance gives the illusion of perfection, of stativity.
Moving towards the objective is the motive with which the organism identifies; the focus of the aggregate processes its be-coming.
When self-consciousness emerges this movement is the primary source of ego.
The sum of all (inter)actions participating in its emerges imploded into the idea(l), first in the form of an objective.
The most primitive objective being the gratification of a need, coming from inside as the sensation of lost energies, focusing the mind outward upon what promises its satisfaction.



Huskinson, Lucy wrote:
The individual must, therefore, acknowledge that he is a being of both consciousness and unconsciousness, of Same and Other. Experience of the unconscious directly affects the conscious ego; the ego is reformulated or damaged by the ethical demand placed on it in the presence of the Other. Jung warns of this potential danger many times. According to Jung, the individuation process is often experienced as dangerous and violent. Jung writes:

Jung wrote:
The rediscovered unconscious often has a really dangerous effect on the  ego . . . In the same way that the ego suppressed the unconscious before, a
liberated unconscious can thrust the ego aside and overwhelm it. There is  a danger of the ego losing its head, so to speak, that it will not be able to defend itself against the pressure of affective factors.
(Jung, 1916/1957, par. 183; also see Jung, 1951, par. 33)
The danger and pressure arise when the conscious attitude is confronted by its shadow – those characteristics of a contrary nature that can appear alien and
morally reprehensible. The realization of the whole personality is a powerfulnuminous experience that is dangerous and violent. As we saw in Chapter 5, the alchemical process describes the rebirth of the ego ‘into’ the Self as a painful experience, for the king (who represents ego-consciousness) must suffer an awful death if he is to be reborn into a complete form. The death of the ego, as with the death of the king, ‘signifies the overcoming of the old and the obsolete’ (Jung, 1955–1956, par. 169), and this entails a wounding from the might of the Self.
The ego experiences the king’s sufferings: of dissolution and decomposition, the extinction of its light (its power and domination over all), and incineration in the fire (in the greater power) (Jung, 1945/1954, par. 468).
Within the individuation process the Self forces the ego to acknowledge its impotence, and through its affects it inflicts a radical change in the attitude of the ego. The ego is no longer in its petty personal world – believing itself to be in total possession of the world – as it was prior to individuation, but now participates freely in the wider world of objective interests (Jung, 1929, par. 68).
It sheds its limited subjectivity for ‘an attitude that is beyond the reach of emotional entanglements and violent shocks’ (Jung, 1929, pars. 67–68).
The king is thus reborn; his monarchy is revitalized so that his power can no longer be questioned, for he has attained the ultimate power:
Selfhood.
The ego must try to accept its rebirth (Jung, 1951, par. 51) and try to ground  its experience of the Other in a framework to which it can relate. The two  opposing rational functions of thinking and feeling are required to secure this kind of understanding (ibid., par. 52); but this is difficult to achieve (ibid., par. 58) as  it requires a personality that has already achieved a sufficient degree of individuation, where both functions have developed. If the ego does not try to accept its rebirth and tries instead to ignore the experience of the Other, or tries to explain it away as illusion, or reduce it to the level of the intellect, it will have to deal with the consequential onslaught of ‘insanity’ and ‘destructive mass psychoses’ (Jung, 1929, pars. 52, 53).
Here the Other and the ego can be regarded as opposites; when the ego ignores the Other or reduces it to ego-consciousness it is equivalent to  the domination of one opposite over its counterpart, and neurosis will inevitably follow. Likewise, the promotion of the Other over the ego will have similar results.
Thus, although the Self, as the unknowable Other, appears as a violent entity to ego-consciousness, it cannot be wholly destructive. The Self does not seek  to eradicate all ego-consciousness, for the opposites of ego and Self are of equal importance. As we saw in Chapter 5, ‘Unconscious compensation is only effective
when it co-operates with an integral consciousness. Assimilation is never  a question of “this or that”, but always of “this and that”’ (Jung, 1934, par. 338).
Therefore, the Self cannot kill the ego, for the ego is the Self’s feet (SNZ, II,
p. 978)
.
When the ego fails to accept its rebirth and is at a loss of understanding, the psyche spontaneously produces a compensatory symbol, a symbol that expresses
totality (and thus the union of opposites). This symbolic framework enables the ego to relate to the unconscious experience and protects it from the onslaught of insanity that would otherwise overcome it.

When this symbol of unification is manifest, the balance between the ego and the unconscious is restored. The presence of these symbols provides an empirical grounding for Jung’s ‘theory’ of the Self, for although ‘wholeness’ seems at first sight to be nothing but an abstract idea,  it is nevertheless empirical in so far as it is anticipated by the psyche in the form of spontaneous or autonomous symbols.
(ibid., par. 59)

Huskinson, Lucy wrote:
An empirical grounding, however, does not mean that Jung is on his way to establishing an objective theory of the Self that can be tested and qualified, because these Self-symbols (or transcendent functions) remain numinous – they are conscious interpretations of unconscious communications, the archetypal images of the archetypal Self. These symbols are clothed with finite images that are accessible to the ego, images that are subjectively defined by the ego according to its response to the a priori archetype and its conscious attitude (Jung, 1951, par.
355)
; but the archetype in itself, behind this subjective clothing, can never be attained. The Self remains elusive, concerned with individual facts that escape
testable theory (Jung, 1957, par. 493). It is experienced by the individual and symbolically expressed in individual terms.
Symbols have a subjective power, and may thus be effective for one individual and appear as a mere sign for another. Likewise, from an objective standpoint, one
symbol is only as appropriate as the next.

An intellectual classification of symbols will achieve little. Jung, however, is intent on making more of his ‘empirical theory’ (Jung, 1951, par. 59), to the extent that he is guilty of objectifying the subjective, by predetermining what is personal, in giving specific examples and an overall schematization of Self-imagery. Jung attempts the very thing he maintains should not be done: to establish a concrete theory of the Self, a theory of its objective symbolic form. He states that the Self will appear in dreams as an elephant, horse, bull, bear, white and black birds, fishes, and snakes
...tortoises, snails, spiders, and beetles. The principal plant symbols are  the flower and the tree. Of the inorganic products, the commonest are the mountain and the lake. (Jung, 1951, par. 356)
Here Jung is limiting Self-symbols to rigid, personal examples, and consequently fails to acknowledge the subjective rule of symbolism, where a specific image may not express the Self and the unification of opposites to every individual. It would be more appropriate for Jung to express his ‘theory’ only with such abstract
statements as: ‘Anything that a man postulates as being a greater totality than himself can become a symbol of the self’ (Jung, 1942/1948, par. 232). Or again:
‘the self can appear in all shapes from the highest to the lowest, inasmuch as they transcend the scope of the ego personality in the manner of a daimonion’ (Jung,1951, par. 356).
These statements are detailed and yet flexible enough to be applicable to every subjective symbolic formulation of the Self.  
Jung is quite willing to give many examples of Self-symbols (most of which are found in Aion, CW9ii, 1951).

Edward Edinger dramatically summarizes these interchangeable images and themes of the Self as follows:
Edward Edinger wrote:
Such themes as wholeness, totality, the union of opposites, the central generative point, the world navel, the axis of the universe, the creative point where God and man meet, the point where transpersonal energies flow into personal life, eternity as opposed to the temporal flux, incorruptibility, the inorganic united paradoxically with the organic, protective structures capable of bringing order out of chaos, the transformation of energy, the elixir of life
– all refer to the Self, the central source of life energy, the fountain of our being which is most simply described as God.
(Edinger, 1972, p. 4)

Huskinson, Lucy wrote:
The God-image and the mandala sacred circle are the two Self-images that fascinate Jung the most. The former led Jung to his somewhat controversial response to the idea of theodicy by explaining God in terms of completion rather than perfection, and of therefore harbouring an evil shadow side (Jung, 1951, par. 123).
Christ, as a Self-symbol, represents a personality greater than the average individual (Jung, 1942/1954, par. 414; Jung, 1951, par. 42); but to be a
symbol of integration and unity Christ must be linked with His opposite – the Antichrist – to convey good and evil. And the latter led Jung to his experience and
discovery of the Self, for in drawing mandalas every morning (in 1918–1919) he came to realize that they are ‘cryptograms concerning the state of the Self’ (MDR,
p. 221)
, an illustration of his psychological disposition at that time. In these mandalas he saw his whole being actively at work, and through them he acquired
a living conception of the Self. The mandala symbolizes a protective circle, which would lessen the intensity of the violent experience of Otherness, and thus ‘protect
the unity of consciousness from being burst asunder by the unconscious’ (Jung, 1929, par. 47).
Symbols are psychic images that, through the purposive tendency of the transcendent function, link opposites together: what is known to the unknown, the rational to the irrational, and consciousness to unconsciousness. These Self-images provide the ego with a subjective framework through which it can relate to the
Self, and come to terms with its impinging unconscious forces. The images are not the actual Self; they are merely approximations representing states of relative
wholeness or ‘Self-ness’. It is impossible to arrive at the archetype-in-itself, we can experience its effects only in its corresponding symbol, and there are an infinite number of symbols that may apply. Such limitless conveyance of the Self suggests to me that the Self is not such an unbroken and coherent entity as is often
thought. The images of the Self are not described theoretically, but metaphorically, as a finite expression of something infinite. The union of opposites, as a symbolic representative of the Self, is thus only one subjective interpretation from an infinite variety. In this sense it seems to have little prominence. However, if we regard  the union of opposites as the process through which the Self is realized, then  it assumes great significance. But this incurs a conceptual problem. For, if
we attribute value to the union of opposites because it producesthe Self as its  ‘end-product’, then we imply that it is not equivalent to the Self; we presuppose
that the process through which the ‘product’ is realized has an identity separate from it.

This problem can be avoided if we interpret the process as circular and not linear. In this case the Self is identified with the process and yet also beyond it; it is a synergy of the three elements of the process (the two opposites and  the ‘third’ alchemical mediator). This means the Self is not identified with any  of the three elements in isolation, neither is it identified with the sum of its  parts; rather the Self surpasses its parts, thereby making its constitution beyond examination. Warren Colman adopts a similar approach to this in his analysis of the Self. Colman explicitly defines the Self as both the product realized by the
process and the process of realization itself, as an organizing principle and that which is organized. Colman maintains that there is no principle or archetypal
structure that is separate from that which it is organizing; the structure is inherent in itself. He regards the Self as both ‘a tendency towards organization’ (the
process of uniting opposites) and ‘the structure of that organization’ ( ).
‘In other words, the psyche is self-structuring and the name for that process is  the self’ (Colman, 2000, p. 14). Colman does not regard the end-product of the
process as separate from the process, but as the point at which the process ceases to continue. The process of uniting opposites is therefore inextricably linked
with the Self; it is an expression of the Self’s activity, its ‘tendency towards organization’.

The Self is Other and no complete explanation of it can be determined; only its partial representative elements can be examined, and if the Self is a ‘synergy’, the
examination of its parts will not give an accurate representation of the Self.
However, this has not deterred other commentators on Jung from attempting to do so; they offer definitions of the Self by regarding one of its different aspects as the principal aspect of the archetype. For example, Elie Humbert regards the Self primarily as an ethical postulate. He writes: ‘If you were to ask what the other
self signifies for me, I should reply that it is, above all, the inner voice which tells
me frequently and precisely how I am to live’ (Humbert, 1980, p. 240). Indeed, Jung himself describes the Self as ‘the will of God’ and an inner ‘absolute which one must learn how to handle correctly’ (Jung, 1951, par. 51). As a God-image, the Self provides an ethical challenge to confront one’s projections and resolve the confrontational issues from within. Andrew Samuels also refers to the Self as a religious challenge:
The self involves the potential to become whole or, experientially, to ‘feel’ whole – a part of feeling whole is feeling a sense of purpose, of sensing a
goal. Part of wholeness is to feel that life makes sense and of having an inclination to do something about it when it does not, thus, to have a religious capacity.
(Samuels, 1994, p. 91)
In support of his claim to a religious capacity he cites Jung as saying: ‘The self, though on the one hand simple, is on the other hand an extremely composite thing,
a “conglomerate soul”’ (Jung, 1950, par. 634). Judith Hubback in ‘The Dynamic Self’ (1998) takes a different stance and suggests that the Self is principally
associated not with its capacity to motivate, but with the movement it inspires.
Hubback thus focuses on the Self’s propensity to action and dynamism, an interpretation that takes us away from the structural interpretation of the Self as symbolic imagery. She notes that Jung’s descriptions of the Self in Aionculminate
in ‘numerous nouns and verbs (powerful ones), containing the elements of energy and psychological action’. She proceeds to list these in their chronological order
as follows:
‘Integration’ and ‘assimilation’ (par. 43), ‘discrimination’ (par. 44), ‘energetic tension’ (par. 53), ‘confronts’ (par. 59), ‘affected’ (par. 61), ‘relate’ (par. 65).
In the later chapter ‘The Structure and Dynamics of the Self’ there are: the self ‘a dynamic process’ (par. 411), ‘move’ (par. 413) and ‘Sooner or later nuclear physics and the psychology of the unconscious will draw closer together as both of them . . .push forward into transcendental territory’ (par. 412).
(Hubback, 1998, p. 279)
The definitions of the Self, cited above as its principal (but incomplete) aspects, refer either directly to the process of uniting opposites or to its experienced effects.
Thus, Humbert and Samuels refer to the sensing of a teleological purpose and movement towards a personal whole with ethical connotations, and Hubback
refers to the process impersonally, in terms of its energetic movement and activity.
Each of these commentators equates the Self with its process of realization; they do not attempt to define the Self as distinct from the process of uniting opposites.
Although we noted that the process of uniting opposites, as a symbolic representative of the Self, is only one subjective interpretation from an infinite variety, it is significant that these commentators and I support Jung in raising it to a prominent position. Indeed, although there are an infinite number of symbols, the
effectiveness of which are subjectively determined, some have greater significance than others. For example, the symbol of the cross does not endure solely because
of one individual and his subjective determinations, but according to millions of people who all share in its symbolism as a power of collective validity. Similarly,
the union of opposites is not ‘just another symbol’; it has enormous influence;  its connotations, unlike the particularity of the cross, range from the general to
the specific as its potency incorporates such notions as difference, relationships, totality, unity, separateness, paradox, death, regeneration, dynamism and so on.

The symbol of the union of opposites, as Jung himself maintains, conveys the  very meaning of life (cf. Jung, 1917/1926/1943, par. 78). I believe it is more applicable than other Self-symbols that Jung describes. It is certainly more pertinent than the ‘elephant, horse, bull, bear, white and black birds, fishes, and
snakes...tortoises, snails, spiders, and beetles...the flower and the tree...the mountain and the lake’ (Jung, 1951, par. 356).
It is perhaps also more powerful than that of the mandala and God Himself, which, although equally effective  in the transformation of psychic energy, remain abstract images that are not immediately entertained in the individual’s life. Thus, while the notion of opposition is empirically evident in life (‘the sad truth is that man’s real life consists of a complex of inexorable opposites – day and night, birth and death, happiness and misery, good and evil . . . life is a battle ground. It has always been, and always will be’: MHS, p. 75), the notions of the ‘sacred circle’ and God remain obscure and perhaps less likely to be identified by ego-consciousness. Just as Nietzsche promoted the Will to Power over and above the other instincts as the ‘unifying concept’ that organizes the instincts into a ‘hierarchy’, the symbol of the union of opposites can be regarded as a more significant and powerful Self-symbol over and above other Self-symbols. However, we must remember that this attempt, as with any other attempt to rank symbols by value, can be justified only at a subjective
level.
The Self is susceptible to potential inconsistency because it is not grounded within concrete theory, but within subjective interpretation. The Self is an elusive
entity, one that is defined by infinity and irreducible to intellectual terms. It is effectively a transcendental postulate ‘which, although justifiable psychologically,
does not allow of scientific proof’ (Jung, 1928b, par. 405). This postulate serves only to formulate and link together the psychic processes that have already been theoretically established.
If the Self were available for an intellectual encounter it could be understood without much difficulty, for its symbols are ‘formulations that can easily be
mastered by the philosophic intellect’ (Jung, 1951, par. 60) – though, as we have seen, some can be mastered more easily than others. The intellect promotes the illusion that one can be in possession of the Self and can master and manipulate it
accordingly,
But actually one has acquired nothing more than its name, despite the ageold prejudice that the name magically represents the thing, and that it is sufficient to pronounce the name in order to posit the thing’s existence . . . the intellectual ‘grasp’ of a psychological fact produces no more than a concept
of it, and that concept is no more than a name, a flatus vocis.(Jung, 1951, par. 60)
In terms of an intellectual theory, the Self is simply the ‘name’ given to that which
is unfathomable in the psyche, a metaphysical concept. But this is inappropriate for Jung. For, even though the Self cannot be known, the Self is a concept or postulate that is grounded neither in metaphysical speculation nor faith; rather, according to Jung, an adequate picture of the Self is formed on the basis of a
thorough ‘experience’ of it: ‘Just as the concept arose out of an experience of reality, so it can be elucidated only by further experience’ (ibid., par. 63; cf. Jung, 1931c, par. 1292; Jung, 1932, par. 501).

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PostSubject: Re: Satyrnalium Mon Jun 27, 2016 7:00 am

Listening to ignorance come to a conclusion on a subject they know nothing about is an opportunity to delve deeper into a corrupted mind.
The projected conclusion can be traced by to a deeper dis-ease, more so when it leaves "bread crumbs" of its "reasoning", along the way.

As an example I use a most current mental handicap attacking using Nietzsche, the thorn in the Christian side.
The first mistakes is associating Nietzsche with Nazism, and the objective harshness of his insights with the horrors of war, of which only one side is mentioned.
The stunted mind then proceeds to connect words... Nazi, Nietzsche, and from there Nazi National Socialism it concludes that all advocates of Nietzsche are nationalists.
In this it shares the misreading with those he then stands as the opposite.

But, simply being a christian has already exposed a malaise all subsequent errors in judgment accentuate.




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PostSubject: Re: Satyrnalium Mon Jun 27, 2016 7:07 am

Lacking the constitution to advance above the third level of intentionality the typical modern mind cannot differentiate empathy from sympathy, allowing his own dis-ease to seep into his judgments of other.
His method is a clean projection of self in the place of other, unable to decrease the personal in the projection he settles for unloading upon other what he is most ashamed of, in what he knows of self.
The other becomes a vehicle for taking away, distancing, the elements in self he cannot accept, or deal with, and this would include his genetically produced intellectual limits.

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PostSubject: Re: Satyrnalium Mon Jun 27, 2016 7:24 am

To be a philosopher you must have a variety of personalities living inside of you, most the result of emphatic connections; as if you've lived, vicariously, a hundred lives, without losing yourself in them.

We always use self as our starting point.
To understand other, one begins with understanding self.
Without this understanding of self fully developed the mind simply projects what superficial knowing it has, usually keeping the desirable, the good, as identifiers of self, and unloading the insulting, the bad, upon the mysterious other.

We can safely assume that an inferior mind can never understand what is superior to it, and when it tries to get into the mind of what is above it in complexity, in power, into god's mind, as it were, it settles for what it is able to do: find in self something comparable, which is, most often, what it holds in hiding because it is overwhelmed by it, what in self it cannot comprehend, and this causes it anxiety.
The superior other, also fills it with fear, and so the connection of self with other is made, and what is most despises in self, because it cannot control, or understand, it projects on the mysterious other; another who triggers the same anxiety of uncontrollable, incomprehensibility.

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PostSubject: Re: Satyrnalium Mon Jun 27, 2016 10:33 am

Schopenhauer, Arthur wrote:
The will is metaphysical, the intellect physical; the intellect, like its objects, is mere phenomenon, the will alone is thing-in-itself. . . the will is the substance of man, the intellect the accident; the will is the matter, the intellect is the form; the will is warmth, the intellect is light. (ibid., vol. 2, ch. XIX, p. 201; also see vol. 1, par. 39, p. 203)

Schopenhauer, Arthur wrote:
The higher the consciousness has risen, the more distinct and connected are the thoughts, the clearer the perceptions, the deeper and profounder the sensations. In this way everything gains more depth: emotion, sadness, joy and sorrow. (ibid., vol. 2, ch. XXII, p. 281)

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PostSubject: Re: Satyrnalium Fri Jul 01, 2016 9:10 pm

On my way to re-covery, out of the mad-house, I turn on the lights, and find the windows and doors, to let nature's brilliance in.
My spirit prepares for the danger and the solitude, choosing to risk death than live in the infirmary.
I spit out their narcotic pills, to make room for my tongue, and I say YES to their No.

Yes, a thousand times yes.

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PostSubject: Re: Satyrnalium Fri Jul 01, 2016 9:46 pm

There's a risk in exiting the sanitarium.
Leaving behind regimentation, night made into day, and day into night, the comforting presence of the walls, and the finite dimensions, representing possibilities, they produce.
In here all is safe, nothing really matters, all will turn out alright, when you get out of hand and have a tantrum.
In here one can play, knowing dinner will be served, and the floors will be mopped.
In here words echo, and reverberate, making you feel powerful - there are ears that listen to your screams.

Out there one can go insane, and nobody will bring him back inside.
Out there ears that hear you screaming come running, but not to help.
Out there words are lost to the winds.
Out there there is little time left for play.  
Out there you cannot debate, and use word-games to escape.
Out there there is gravity, your every choice matters.

Out here words have different meanings than in there.
You cannot use their language to bring the outside indoors, you are forced to use their jargon, explaining things they have no connection to, other than as distant images through dirty windows.
Everything is inverted in there.
Everything over- or under-estimated to the extreme - through walls and medicated numbness all has to be turned up in volume, inflated/deflated, exaggerated.  

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PostSubject: Re: Satyrnalium Sun Jul 03, 2016 8:28 am

Much of the Marxist ideological appeal, based on Judeo-Christian/Islamic psychosis, and of its outcrops, such as anarchy, is founded on a detachment from past/nature, it promotes, as part of its survival, appealing to a dissatisfaction, which it then exploits.

The destruction of the family, follows the destruction of tribe, releasing the disenfranchised into a state they cannot endure for long, preparing them for assimilation into nihilistic ideals, promising a permanent "solution" to their inherited weakness.
Reducing the importance of family, follows the elimination of the male as a viable role-model, a living flesh and blood representation of a shared genetic past.
Among the anarchist, in particular, we find those who having no father figure have not completed the natural rite of passage from adolescence into maturity.
with no flesh and blood male to live-up to, challenge and return to with appreciation, they find in State, represented by government, an alternative which they can never surpass.
Their rite of passage is left unfinished, and they remain in a perpetual state of adolescent rebellion against the idea of maleness, the abstraction, which cannot be overcome, and so never returned to with appreciation.
Males and females retarded in their psychological development.


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PostSubject: Cultivating Empathy Sun Jul 03, 2016 9:22 am


Empathy rests at the base of this Modern psychosis.
More precisely, the misinterpretation of empathy as an automatic sympathy.

What is at fault here is a cognitive limitation, inherited genetically, restricting the mind's ability to exceed its own individuation, climbing upward from the third-level of cognition and the psychological third level of intentionality.
At issue here is imagination, and how it can detach from reality, reducing it to an esoteric expression of desire, called fantasy.
I've already defined empathy as a method of comprehending other, by comprehending self (know thyself), and how in its primitive form this is no more than projection: ego placing itself in the other's circumstances and then imagining how they would react, feel, if this were the case.
In other words pure projection.

Other is comprehended as sympathetic self, with the only changing variable being the circumstances.
This method is most common and easy, and so it is the most popular method of "getting into another's mind".
A more sophisticated advancement of this method is difficult and so it is rare.
It involves higher than the third level of cognition and a psychology that goes beyond the third level of intentionality.
I've described it as starting from the previously described sympathetic method, where ego simply replaces other with self, and only alters the circumstances challenging it.
It is this foundation which convinces the average mind that all perspectives are equal, and all subjectivity is no different than any other, because for them it is so - having no ability to exclude their own ego from other.
With no talent for empathy they surrender to sympathy, seeing self everywhere, and in all things.

An advanced, more sophisticated form of empathy would, ironically, entail self-abasement, humility.
Ironic because the ones stuck in the previous also declare themselves as the most altruistic, Christian, humble, in the Judeo-Christian/Islamic sense.
Their "love of other" is really a love of self, and cannot imagine how empathy can be anything but sympathetic.
They do not truly love other, they love self in the others situationthey pity self in the other's situation.

What does this advanced method of empathizing involve?

Imagination beyond and above the average, and an ability to exceed self, entering into the fourth, fifth, sixth level of cognition and the psychology of the fourth, fifth sixth level of intentionality.
What this means is exiting self, to evaluate, other, and self.
Self, if we take how Jung and Nietzsche used the term, is how I use personae, as a sum of past/nature, which the conscious self, the ego, gradually awakens to – the cellular data streaming into the brain, mixing with external data, producing abstractions.

Self, as the data carried in genes, is unknown to the conscious mind, the sense of self – the self-conscious part awakening to itself as if self were a stranger.
This is why know thyself is so important.
By knowing as much of self as possible, from a detached, fourth and above level of cognition, we (re)cognize who and what we are, beyond social conventions, automatic emotions, and sensations.
By knowing this hidden, unknown, Self, the ego diminishes in importance, fading into the background, as detached observer.
This ascetic position is not an end in itself, the desirable permanent position, such as it is for Judeo-Christian/Islam Nihilism and Buddhism, which was to Hinduism what Abrahamic Spirituality was for Aryan-Paganism.
It is a clarifying exercise, meant to strengthen the ego's resolve and lucidity, and so its power.
This preliminary exercise in detachment is essential in the subsequent evaluation of other.
After self and ego have been put into perspective, we can project into other and then methodically, gradually, persistently, eliminating, in degree, aspects of self that do not apply to other, leave a clear understanding of other, where sympathy, and ego, have fallen away, allowing a purer empathy to emerge.
This cutting away of personal corruption of other without emotions, desires, places us in a position outside ourselves, where we can also see how other sees us, from their perspective.
This exposes us to self-humiliation, the appreciation of self from the perspective of other, which may not be adopted, but fully understood.
Only then can we return back to self/ego with a clearer understanding which may or may not be sympathetic, but may be antipathetic towards this other.
The other's perspective can now be dealt with effectively.
 
   


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PostSubject: Re: Satyrnalium Sun Jul 03, 2016 2:42 pm

The biggest lie permeating Nihilistic psychosis like an infection, is the one that begins with oneness, and expresses the idea(l) that all diversion is a product of some falling-out, an illusion, or some evil, that befell man because he became aware.
It begins with the allusion to oneness, which he calls sameness, the absolute in its many manifestations, and when it cannot show this elusive one it resorts to religious mumbo-jumbo, evoking some hidden realm, some more real reality, some underlying, essence.

Without divergence there is no life, and no consciousness, self-consciousness being a divergence from consciousness.  
Not, even, the same individual is the same with itself at any given moment in time-space.... being being a wrong term for the process of becoming, which implies a movement, a constant changing...
What holds an individual living organism as a continuum is memory - genes are memory encoded and passed on.
Memes are an extension of this genetic memory.
Another way of describing this continuum is pattern - a repeating, consistent, predictable pattern, affected by other patterns and non-pattern dynamics, forcing ti to adapt, to change.
Memory itself is stored pattern reduced to an algorithm, a mathematical code, or a linguistic code.

Awareness is the appreciation, the judgment of divergence, by the organism, in relation to itself - starting with a primal need/suffering, and then evolving, with self-consciousness, as a juxtaposition of other with this growing awareness of self.  
The delusion that difference is an illusion, is another way of reinventing God, the Abraham absolute....the delusion is that of equality of parity....which is always in degree not an absolute.
Consciousness is the awakening to divergence, which is called Flux, or (inter)activity, or reality.
The more aware a conscious mind is the more subtle differences it perceives in what to a dull mind appears the same.
Sameness is a product of deficient sensual acuity and mental sophistication.
To a dog, unaware of the divergence of colour, all seems black/white with variations of grey.    
To an organism with more sensitive eyesight, and the brain to process subtle differences, all is a kaleidoscope of divergence.... and this increases as one's sensual acuity increases using technologies.

The delusion of sameness is, again, based on mistaking the representation of reality, the noumenon, for the appearance, the presence, of reality, the phenomenon.
Therefore a=a, is a logical tautology when {a} can meaning anything, as it is an abstraction, a symbol, with no reference other than back to itself
1=1, if one remains a icon, a symbol with no reference outside itself.
externalized one can refer to a tree, for example, which is not the same tree a millisecond, a microsecond later.
{1} can refer to a continuum, in which case ti refers to a process, a dynamism, that is never the same, unless it refers to a single pattern.
Since organisms are composed of multiple patterns, when using the symbol to refer to an organisation, an organism, the symbol refers to a changing relationship of patterns.
If referring to a single pattern within the organism then it does so to the exclusion of all other patterns but, more so, to the exclusion of non-patterned dynamism, or randomness.
As such the concept of sameness is an allusion to a ordered uni-verse, a whole, which can never be proven, but only exists as an ambiguous abstraction in the brain, as noumenon, with no external reference point.
It is the simplification/generalization of fluctuating existence, into a singularity.
It is idea(l) with no real hypostasis, a purely theoretical concept that persists only by being transmitted from mind to mind, using words...or being reproduced memetically.  
If taken literally then it is another word adopted by Nihilists to negate world, as it is, by implying an absolute hidden, secret reality, which contradicts what is experienced.
For this reason, it is another political tool, toy/ploy, to exploit human weakness, and to manipulate human emotions, desires, ignorance.

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PostSubject: Re: Satyrnalium Sun Jul 03, 2016 7:23 pm

You can always pick-out the biggest slut in the room.
She's the one exposing more of her arse, in public, and pressing herself against the biggest jock, in a group.
This is not so shameful if it is a biological female, but when it is a hypothetical, male, then it becomes a bit disgusting.

...and, like all sluts, she's usually an air-head.
After you fuck her arse and fondle her tits, there's not more to her.
All the flash is to attract the types on her level, lacking the brains to attract and keep interested someone more complex.
The most naked girl in a room is the dullest, and so is the male that mentions his portfolio and name-drops first, and the most consistently.
He's a mimbo.
No substance, all external, all implying what he knows he cannot produce.

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PostSubject: Re: Satyrnalium Sun Jul 03, 2016 8:03 pm

...consequently, in case you missed it, the least philosophical mind in a group, will be the first to mention the most famous philosophers, and make the most obscure references, with no personal contribution, except a claim that he, or she, finds it all so drab, or casually connecting himself to a infamous thinker, insinuating himself as an equal, or a superior when vanity exceeds common sense.

It is the old power through association, usually a feminine tactic, but increasingly a male one, in our feminized age.
It is hyper-masculinity for nerds.

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PostSubject: Re: Satyrnalium Thu Jul 07, 2016 6:07 pm

Pity is the final refuge of the degraded coward.
He tries to evoke it, as a magical shield, or calls upon it as a magical weapon to cut to pieces.
Pity is the Judeo-Christian's last refuge.

Self-pity is his passion..  

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PostSubject: Re: Satyrnalium Sun Jul 10, 2016 3:18 pm

Outis wrote:
17th Letter
*
If there is a benefit to being a hermit, and living a life of solitude and relative remoteness, it is that you can construct an order, a routine which is in agreement with your own, particular, metabolism; it is, that in the absence of surprises and unpredictable distractions, the mind is freed to contemplate, and to simply be in direct contact with world outside manmade regimentation and time schedules.
My circumstances are in direct correlation with my essence, and this immerses me in contentment.
Every choice I made, and will make, is guided, it would seem, by an internal motive, of which I am not entirely cognizant of, until after-the-fact.
I have become used to trusting it, and letting myself go to its verdict.
My past has already set me on a path I adapt to with ease, and only struggle to resist the powers that force me to go off, into necessary compromises.
As if some external invisible potency is in control, directing me, bringing me closer to an understanding of the religious sentiment, and fatalism. But I have no ability to settle upon such simple luxuries.
My spirit prevents surrender.
I covet control.  
A restless mind picks-up and goes off into unchartered areas, leaving behind the comforts of domesticated living.
I opt to do away with the superfluous, the temporarily essential, so as to return to my original path; harsh as it might be, it is full of profound rewards.  
If I have been a casual observer, the “excluded”, it has been a blessing in disguise.
It took me a while to recognize it, and then more time to accept it.
Objectivity sharpens to a perfect cutting edge on hard whetstone lubricated by the fluctuating tides.
My benefit is, for the common mind a curse: an unbearable cost some would call “evil”.
A perspective I can empathize with, having experienced this need in all men, when in my early years, yet to come to terms with my condition yet to understand it, I felt cursed by the gods; resented by those who appeared to be of my kind, but were anything but; underestimated, by those who confused kindness for weakness, and decency for a defeat.
I came to know the quality of their judgments, well, admonishing myself for ever having taken them seriously
And when they saw a part of me, it was through rage, and then they knew, those few.
Since then my senses have been ground down to a fine point, stabbing into the heart of the matter; a razor edge, slicing through pretences, and those words often thrown about.
Soft residue, chiseled away, with every encounter, falling on the wayside, I’ve been made hard.
Hot passions of eros and thymos solidifying into stone, shifting upon the hidden lava below.
I do not dive into my depths, I let it rise up to greet the sun, and as I climb up towards an unseen summit, new tectonic forces push me upwards, over the clouds when the light is brightest.
I love cloud cover, because I am a sun of my own, blazing, in the shadows lighting the way; making the dim notice, if I expose them to it.    
Being excluded, dismissed, by those I no longer recognize as my own, has become an honour, and if I self-deprecate in their presence, it is a taunt they cannot fully comprehend, buried, as they are, in their baseness.
To wit, I call myself “gamma”, in relation to their sexual alpha/omega hierarchies; a “third wheel”, to their dual, quadruple auto-mobile frenzied activities; I follow not because they lead, but to see them tumble and fall, blind in the darkness of their brains the smallest stone is a boulder, for them.  
Have I not been a reliable, consistent source of support and joy, for them; a shoulder for them to cry upon?
Have I not ridden in the back, stayed in the corners, in their shadows observing and awaiting their call?
Have they not come to me for advice, for guidance, for insight, for understanding, for a clever distracting jibe?
Generous I’ve been, in these times of lost frontiers.
One must do what one must do, and no more.
When surrounded by a single species, such as is my lot, it is wise to study and learn to behave, like them, as if I were of them; my empathy their sympathy, my contempt their hatred.
I cover my scent with their feces and urine, and walk among them, taking advantage of what they have to offer.
I take care not to let them see my eyes.
I feel no shame in my tactics, for even this emotion has been milled out of me.
Emotions I reserve for my own, when and if I find them.
These others shall only have my reasoning – cold and severe; they shall only have my wit – biting and cynical.
They shall have no more of me than this.  

It has been a long hard hike up to the height of self-awareness.
The climb up, was also a dive down into depths too dark to fathom.
I almost drowned a few times, the absence of air pushing me to let go and float up to the surface.
But, that inner spirit pushed me further into the abyss – internal mass adjusting my buoyancy to gravity.
A “late bloomer” they called me, for I arrived in the twilight to attain what for the average was on the peak of noon.
I acquired new terms for myself, some of them vague and unflattering to escape their suspicions, their noisy noses, and flicking forked tongues.
To the “gamma” and “third wheel” metaphors, I added “out of phase man” – the one “at the right place on the wrong time, or at the wrong place on the right time”.
A slight, but decisive, temporal misalignment, keeping me detached from the median metabolism of this particular species, which I learned to identify and to separate into a multitude of digestive types; time/space distortion caused by a discrepancy between different degrees of dimensional presence: energy’s speed evading possibilities of interaction, when compared with the “slower” material dimensional share, enduring more possibilities in its passage through existence; they’ve called this “extrovert/introvert” when it applies to psychological attitude, I call it essence. Lightness of reduced dimensions compared to the heaviness of increased dimensions making all the difference – levels of dimensions determining activity of mind/body.              
Tension between my dainty mind experiencing the turmoil of capricious energy, and my own lumbering physicality, always late on the scene, producing heat in my nervous system.
I learned to cool-off with long periods of sequestration.
Relieved by their absence, and my willful detachment from their incessant chaos; their boisterous “buzz”.
The more time I spent among them, the more they wanted me to participate, and my fatigue and stress grew, driving me towards the chilling breezes of isolation.
But, as their numbers grow I find it difficult to escape their multitudes. Increasingly I am put in as position where I must engage them, and do so on their level.  
I am, as I always was, mistaken for something else, when I wear the masks they provide for me, and I adjust myself, digging into my experiences, to play the parts well.
They like me when I adopt their caricatures, and imitate their shallow presence with a talent I did not know I possessed in my youth.
I have grown accustomed to their superficial praises, and deflect their attempts to approach, knowing they would then see that it was all a performance I cannot maintain for long; knowing that if they see what I truly am, they would recoil in horror, and then return with hatred to avenge themselves for having been duped.  

Applying the power of “no”, the benefit of rejection, is not difficult, I must admit.
It comes out of me with ease. A sacred word creating a noetic boundary between me and other – a word, a symbol, of my appearance in world; an extension of skin beyond the membrane containing flesh and blood.
Uncovering what I am made the command an expression of my discrimination, my taste, my unyielding choice.
I will be more than this, more than them, or I shall die trying.    

Yours truly, spinning round-n-round,
Wanderer  

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PostSubject: Re: Satyrnalium Sun Jul 10, 2016 3:39 pm

It seems, to me, that experience is how the brain trains itself to relate to reality.
What is passed on as behaviour is what has proven to be successful, over multiple applications.

It is said that "madness is repeating the same behaviour and expecting a different outcome", which would make Evolution a highly rational adaptive behaviour based no trial and error.
Sexual behaviour is characterized as a temporary form of madness, particularity when one considers the fact that it is performed by organisms that do not comprehend what they are doing, but simply perform the actions, driven by some programming that goes against their immediate self-interests.
Without knowing why, their hormones forces them to engage in actions that are highly risky, and often results in the death.
To describe them as "noble" would be naive, since the organism has no idea what it is doing nor why it is driven to do so.
The goal is immediate and the "thinking" is shallow.

Only for an organism, such as man, can the action be defined as "noble" when the immediate is overcome by a projection in time/space of the objective, and a cognizant acceptance of the possible costs, in relation to the possible benefits.
Without this, in mind, the organism can be accused of cowardice, when there is minimal interest in the immediate, and a projected cost/benefit probability in view.

Cost/Benefit determined by the aggregate energies, traits, present in the particular individual, in relation to the intended objective.
What is easy, for a gifted individual, might be a daunting task for a lesser one.
here the decision is based on self-knowledge, and appreciation of self in relation to this objective, as well as the magnitude of the desire, in other words the value of the intended objective, establishing the cost/benefit potentials.


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PostSubject: Re: Satyrnalium Sun Jul 10, 2016 7:30 pm

Indifference as Multiplier
Each success increases confidence; each failure decreases it.
The organism's need, in relation to the objective, or the means towards an objective, determines its relationship of caring.
The more it needs the more it cares.
Means is often mistaken as the objective... and so hedonism confuses the sensation for the goal.

Being in the zone:
A state of complete focus upon the objective, where no collateral concerns enter consciousness to decrease the will's focus upon the objective.
Aggregate energies efficiently directed - optimum performance.    
In such a state caring ceases to factor in. It falls out of consciousness, becoming the underlying motivator, and not an inhibiting loss of focus.
Mind is completely focused upon objective.

Each experience increases, or decreases, the mind's ability to focus, as the particular increases or decreases in importance.
More so when objective is a prime need - less so when it is a secondary need.
As confidence increases the particular objective decreases in importance; it becomes a means towards an underlying end with the particular means losing significance.
Ironic that confidence diminishes the importance of the particular.
Any failure is an exception, compared to past success.
Lack of confidence multiplies the importance of the particular.
Any success is an exception, compared to past failures.

The tipping point is reached after multiple exceptions to past experiences, in relation to the individual psychological stamina and desire for the end, re-balances the organism's self-esteem.

Irony of multiple failures
Mind becomes accustomed to failure, expecting ti with every attempt, and so the particular loses importance, imitating confidence.
Mind shifts objective, and what remains converts to a means towards a different end: for instance for practice/training technique, for validation assessment fo means and the end, for exposing the means as what it is etc.        

Irony of indifference
Not caring for the outcome is confused as confidence.
Individual gains focus by being uncaring about the end, and, therefore, the means towards it.
Attaining it would require a reversal, interpreted as duplicity.
The victor refuses the benefit, the prize, shaming it as undesirable, and easily attained.

Dominance, a product of ease, confused for effort.
Exceptional inheritance, confused as exceptional personal effort.
Failure, a product of dis-ease, confused for a lack of effort.
Unexceptional inheritance confused for unexceptional effort.
Conundrum of genetics.
Inherited ease leads to atrophy.
Cycles repeat.

Popularity confused as uniformity
An objective made popular is distributed uniformly within a population - each member is equally driven towards it.
All failure to do so, is blamed on genetic inheritance, or lack of effort.
Any desire below the average is accused of hypocrisy; all desire above the average is accused of obsession.
Personal judgment of other, is never evaluated.
Error of confusing sympathy for empathy, and empathy for sympathy.

Objectives desirability is established as a uniform value - a standard.
All costs/benefits are determined in relation to this universal standard.
Failure to display the appropriate level of desire is blamed on an individual failure.

The mean's self-assessment, as a factor - if applicable    
When the means to an end is, itself, a conscious being, with its own psychology, founded on its own experiences - cost/benefit analysis - it becomes the unknown factor.
Level of self-knowledge and self-esteem, in the means to an end, acts as an additional multiplier - the unforeseen factor.
Exploiting low self-esteem in the means, increases the possibility of success in the attainment of the end - a compensating factor for lack of confidence.
Unforeseen factors are family, friends, protecting the means from its own low self-esteem; random events, and competitors, also evaluating the means as exploitable.

High self-esteem as a determining factor
Time gradually erodes confidence.
High self-esteem slowly deteriorates, in proportion to the desire for the end.

As usual the rule about exposing vulnerability applies.
Hiding weakness increases the other's appreciation of confidence - ascribed to experiences and/or on past successes.
The evaluating consciousness uses self as the standard for evaluating other.
The other falling below the judging mind's self-assessment, its own self-esteem, determines the level of acceptable weakness in the means to an end.

If the conscious other is the end itself, and no merely a means toward it, the same applies.

Paradox of Subjectivity  
Danger of confusing empathy for sympathy.
The judging mind will refuse responsibility for a wrong assessment.
The other will have failed to meet with its judgments.
What discrepancy between theory and performance is recognized will be blamed on the other's hypocrisy, or the other's failings.
Esteem of other decreases.
Judging mind is absolved of the possibility of weakness - self-esteem is preserved and increased.                        

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PostSubject: Re: Satyrnalium Mon Aug 15, 2016 3:34 pm

An intentional confusion defines the Modern understanding of morality.
Causation, as manifest presence, described as determinism, purposefully mistakes the real for the ideal, the “is” for the “ought”, by extricating the unconscious, and the random, from the outcome.
For the Modern Nihilist speaking of determinism means one is discussing an inevitability, considered from the given (top<>down), as an absolute certainty, directed by some teleological imperative.
The typical Modern moron, assumes the moral, without understanding it, outside an inevitable ought, directed by a secret absolute power that should be rejected, as part of his “enlightenment”, and yet at the same time selectively embraced as part of his belonging to a holy unity; a uni-versal song, all choir members sing, or hum along to, when they have not learned the proper words.
Morality as a behavioural adaptation to otherness, resulting in particular forms of self-repression, to accommodate the presence of other, in close proximity (mirroring the metaphysical attrition of pattern relating to another pattern so as to establish a balance of attraction/repulsion, called harmony), so as to make heterosexual reproduction and cooperative survival strategies, based on similarities (genetic/memetic commonality) is never considered; the idea that this implies a form of self-repression, made easier in time (established as part of the naturally selected individual’s innate disposition – a compromise), and considered a self-evident truism that converts it into a moral idea(l), called “healthy” and/or “normal”, is never explored.
The spiritual nihilistic lines of welcomed bondage are never crossed.
The “ought” and the “is” merge into a subjective option, offering “liberty”, in the form of surrender. The convict breaks out only to freely return back to his cell.  
Have humans always been this dumbed-down by their own cowardice?
Has the majority always been so mentally stunted?
It would appear so, because no matter how often they are exposed to an alternative explanation, which they find terrifying, they always return to their original confusion, repeating the same ignorant contradictions, debating the same delusions, as if in the paradox they touch the mind of the divine.
They seek justifications for their capitulation, either due to mental feebleness or absence of spiritual endurance.
In every discussion with these pitiful creatures the determined present/presence, manifesting as appearance, called reality, is understood as a desirable, subjectively decided, idealism, and the unknowability of past/nature, due, not only to complexity of pattern (inter)actions, but also due to the participation of randomness in the outcome, is interested as a mystifying hidden purpose, an underlying meaning they must have faith in, because everything “is for the best”.
Nobility translated into humility.
Caught in a fix, of their own making, not able to reject causality, without giving-up divine intervention, and unwilling to give-into causality, without losing their freedom from past/nature, the horrible alternative of “chaos” denied relevance, for this would bring the edifice down, they shift between the binary poles of Nihilism… either/or. Their self-induced, and not always, confusion a way of evading a conclusion that would shatter the Nihilistic dualism they prefer being in. They are convinced they are thinking when they consider the merits of the opposite Nihilistic pole, inevitably returning to the original – womb.
Causality must be made a tautology with morality, otherwise the cracks in the nil ovum is cracked and the terrible world outside the shell peeks through the white/black.
What “is” and what “ought to be” returned to the subjective comfort of personal choice, even if one decided by a vote, and submitted to half-heartedly – such is the sacrifice of the Modern, for the “better good”.  

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PostSubject: Re: Satyrnalium Mon Aug 15, 2016 3:46 pm

How far we’ve progressed when emerging self-consciousness, once mistaken for the whispering of gods, has evolved into a visual practice of consistently mistaking our own constructs for pieces of the godly, and everywhere we look we witness ourselves, confusing our own mental practices for universal innate qualities; perceiving intentions and hidden motives, everywhere, because we've placed them there.
Bicameral advancement, from the acoustic to the visual.

Ancients mistook the voices in their heads for Divinities, and we moderns are now progressing towards the mistaking of the visual as self in all abstractions.
We've come a long way, honey.

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PostSubject: Re: Satyrnalium Mon Aug 15, 2016 4:16 pm

When faced with the disturbing complex, or unknown, precedent be damned, cast pattern on the pile of entropy.
Permit us our surrender to ignorance and use a negative to support a 'positive' hypothesis, as far fetched and ridiculous as it may sound.

Why not dismiss race, on the grounds that it is far too complicated to come to a final, an absolutely certain, conclusion, when we can simply pretend it does not apply to humanity, but only to everything else in Evolution Theory?
A slight negative can be inflated, using words, of course, into a equally large positive.
And if determinism scares us, because of the evolutionary implications, then why not speak out of both sides of our mouth, or from the orifice of mouth and arse, making a sound of equal quality.
Is it not in the ear of the beholder?

Do we not go through these stringent steps when judging the ripeness of a tomato, using no more than color, texture, smell, form?
Do we not demand a thorough chemical analysis of the apparent tomato before we even begin to consider the possibility of eating it?

Natural shortcuts do not interest modern sophisticunts. When it come to "important" things, like emotional things, our level of skepticism is raised to the impossible, or they remain conveniently unconvinced.
 
What if we can juggle words in such a way to preserve independence in denying causality, while at the same time preserving cosmic order, in the form of a secret underlying purpose, meaning, force?
Well then, can we not resurrect God on his death-bed?
How may words can we keep up in the air, at the same time, inserting one then the other into a sentence, in a continuing game of evasion?
Will we not judge our quality as performance artists, as clowns, by this metric?
Let us rename ourselves philosopher clowns, or philosophers for short...letting the innuendo slip by on good manners.
What's in a name?


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PostSubject: Re: Satyrnalium Mon Aug 15, 2016 7:06 pm

In our times of family decline, boys never complete the natural rites of passage from boyhood into manhood.
Some seek in others the ideal male paternal figure to idolize, but idols and abstractions maintain an purity, due to the cleansing of distance, no boy can challenge and overcome, so it becomes trapped in the stage of adolescence, worshipping a dead father-figure, or an abstracted idealized father-figure.
The institution is often adopted as the missing pater.
With no possibility of an overcoming the boy aspires to replace, or to represent in the idol's place, the paternal ideal.

Then there is the kind that finds in his biological father an insufficient ideal, or one that challenges the child's ego, forcing it to shrink, not allowing it to grow normally; stifling its development and the process of coming of age.  
If it breaks free, the father-figure is replaced by idols, similar to the first type of boy, but in its case overcoming has already occurred theoretically, and the idol becomes a symbol replacing the father who has been killed in the mind: a void of distance between noetic and phenomenon - the ideal and the real.
The rite of passage cannot be completed.  
The idol becomes for the boy a symbol of its own unsatisfying overcoming, its own ideal. If the idol is dead, absent, the rite of passage remains forever incomplete, and the boy plays the role of idol, himself, to finish the process.

If the two boys meet one becomes for the other the means of finishing the rite.
The first boy idolizes the second, as it is prone to seek idols everywhere to replace his missing father, and the second uses the first as a proxy of himself, to idolize himself.
The second boy becomes trapped in a narcissistic loop, having to break free by overcoming himself.  

To finalize...the first boy remains trapped in the shadow of the idol where the only way out is through the idol, who is dead, or an abstraction....the second boy is trapped in his own shadow unable to exit or to go through himself.
Both are trapped in adolescence, seeing in one another a version of themselves.     


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PostSubject: Re: Satyrnalium Mon Aug 15, 2016 7:30 pm

Oh sweet charity what have you wrought...
The weaker one strives to associate with the stronger one, and beat him down, unintentionally, as he claws his way up, to perch on his shoulders.
The ashamed find what is missing, in the proud.

How many Hellenes have you found obsessed with merging Judeo-Christian nihilism and Paganism? Because of the inverting reverse I've found plenty
Have you noticed how the ancient Greeks consumed their Mediterranean neighbours, without damaging them, in the end feeding on Rome's insides when they were swallowed?
But the Semites with their newly constructed Judaic Turtle shell, hid inside their cover, slowly, methodically, eating away at the environment, inconspicuously entering spaces no other organism would go into.    

How they've inspired the men of today.

Of the two only the latter dreams of a hybrid, and the former runs, wanting to put as much distance between himself and this insidious crawler.

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PostSubject: Re: Satyrnalium Tue Aug 16, 2016 8:37 am

What more insulting name can you call another other than Christian?
Disarmed by them proudly accepting the term as flattery.
They will "love" you all the more.

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PostSubject: Re: Satyrnalium Tue Aug 16, 2016 8:39 am

Inspiring Christian spirituality they claim as their pride, is nothing more than a noetic detachment...a noetic device - a magical/mystical token.
They deny sensual diversity, claiming no empirical grounds, by using a theoretical unity, they cannot justify, reducing all appearances to nil.
The all unifying spirit/soul.

But how do they explain spieciation, in their feeble minds?
How in their Created uni-verse do species splinter off from common ancestry?
How do they explain the evolution of sensual awareness, and of intelligence if all in uniformly distributed?


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PostSubject: Re: Satyrnalium Sun Aug 21, 2016 4:23 pm

To see world, you included as a minor part, without allowing your self to get in the way.

This is implied in [You must be registered and logged in to see this link.] as the later levels of awareness and 3rd and above levels of intentionality.
I've also tried to explain my positions on [You must be registered and logged in to see this link.] relating to sympathy and how to get into another's mind you must gradually, eliminate your self as corrupting effect, based on KnowThyself, on an honest and lucid self-assessment, self-awareness.
Not an easy task, because ego is a powerful force, and the instinct of self-preservation is also a powerful automatic force.

The only individuals I've come across that have displayed this level of empathy, and no sympathy, are those that have gone through some traumatic, experience, and survived it.
An event that almost shattered the ego, humbling it to the point where clarity emerged.
Hannibal Lecter comes to mind as a fictitious example.

In times of superfluity, egotism, entitlement, and schizoid narcissism, this is impossible.
Empathy, in such times, is only sympathy, where the individual imagines himself into another in those circumstances - he is essentially self in another's shoes, in another's body - mind transference.
No empathy - sympathy.
The delusion of subjective parity, is partly caused by this stunting of the development of the 4th, and above, level of cognition.
Emotion, self-interest, survival instinct, sex, all stand in the way of lucidity.
Other is not alien, he is self - an intimate known.

The individual is not the other, he is himself as the other, or in the other's circumstances.        


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PostSubject: Re: Satyrnalium Tue Aug 23, 2016 4:48 pm

Moderns are not against eugenics on principle – they have no principle beyond their personal welfare and pleasures, they are against any form of it that excludes them on grounds they cannot correct, like genetics.
They have no problem with social forms of eugenics, like Capitalism, or like technologically based eugenics, like those proposed by Transhumanism – there they cheer with enthusiasm.



Humans have always wanted to preserve and direct their lineage.
This developed in strict rules relating to mating.
The father was the one who chose for his daughter a husband, ensuring that his own bloodline was not diminished but enhanced.
These decisions were not left up to the young men and women of the tribe.
In Jewish tradition the wealthy man’s son, or daughter, was given to the Rabbi’s offspring, and this is partly why Jews have higher than average I.Q.s.


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PostSubject: Re: Satyrnalium Fri Aug 26, 2016 1:45 pm

God dies, in the mind of humans, slowly....just like species emerge, giving subtle cues of divergence.
Those unable to take responsibility, place themselves within a new abstraction, humanity, now ripped from its original meaning which is reproductive, so as to deify it, and place it in the place of an unbelievable God
God spoke in code, and so does humanity - ambiguous code, clarified numerically, by a vote - majority wins the deciphering of god's mind.
Man as the center of ALL existence - to the right, what is good, and to the left, what is bad/evil.
Individuals, taken from Zoroastrianism, is responsible for justifying what is good and evil.
Tribe is taken out of time/space and projected, as ideal, in the beyond, with each individual being its representation.
This is how Moderns become stuck in the paradoxes of inter-subjectivity, and indecisiveness.

[You must be registered and logged in to see this link.] the father of Abrahamism - now we identify the "pater", that made a victim of the feminine Semite, to give birth to Christianity and Islam.
This is reflected in the Biblical tale of Jesus and his mongrel status - a product of a "rape" that might have been a seduction to be hidden to remain a virgin, clean and innocent.
The Jews were not as clever as they would like to have us believe - they scavenged and inverted what could not be assimilated.
From Egypt to Babylon.

In monotheism there is always a one, judgment.
Cost/Benefit placed in the heavens, or on earth in the form of a self, or a SELF as God - the ego must sacrifice itself to this SELF, and find salvation.

Paganism believes in the continuous, expressed in the multiplicity of gods, responsibility of consciousness.
There is no one good/evil, good/bad, but a multiplicity of outcomes, relating to an intent, a goal, an ideal, each with a cost and a benefit not free of objectivity, but ALWAYS in relation to a fluid cosmos.
Shifting cost/benefits, dependent on the understanding and talents of the particular mind.
no parity of judgment, but a severity, imposed from without and from within, as cost/benefit, as the sensation of need/suffering - the experience of existing.  
No salvation, but endurance, durability; no final peace, but eternal war/conflict one is either conscious, or unconscious, of.  


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PostSubject: Re: Satyrnalium Sun Aug 28, 2016 7:40 pm

Redneck Immunology
A simple mind’s simplicity will make him immune to cultural seduction, and linguistic manipulation – lack of edumucation, denies the mind the conduits through which this virus can infect.
Like a child, he knows what he sees and accept it as meaning something.
It takes a dandy to be swayed by Modern lies, and promises of participating in the latest trend.  

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PostSubject: Re: Satyrnalium Sun Aug 28, 2016 7:41 pm

Temptation too great to Ignore

The wounded-wing employed by a bird to outwit a predator, as clever as a fox, is evidence of a innate trigger overwhelming the reasoning cortex.  



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PostSubject: Re: Satyrnalium Sun Aug 28, 2016 8:09 pm

Consent
What males mean by rape lacks the dimensions of meaning it has for a female.
For a woman rape is not simply being forced to give-up her sexual power, and to endure what she must be hormonally inebriated to find pleasure in, but it also means a social faux pas.
For her, the man’s approach, her pretend resistance, and her eventual submission, if she has already found him worthy of it, is part of a dance the rapist has circumvented.
It is she who must signal to the male, in her subtle ways that starts the flirting, where they negotiate the terms of surrender, and she evaluates, more precisely, his worthiness.
Forced entry has denied her this preparatory process that begins the blood flowing, and her senses flooding with intoxicants.
Even among animals if the female does not offer the triggering pheromones, then copulation will not happen, and when it does it is, as with humans, more of a display of power than an act of reproduction.


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PostSubject: Re: Satyrnalium Sun Aug 28, 2016 8:27 pm

Artist as Forger/Farmer & Chef
When the artist’s creative juices cease to flow, or have not had the expected effect upon the audience, he succumbs to desire and seeks an invigorating nutrition source, to complement, or substitute, his own.
Some kind of exotic spice, to tickle inexperienced palates.

The artist becomes a plagiarizer, applying a form of triggering-trickery – stimulating, from a potential source, the desired nutrients to then convert into his own words, as a farmer manipulates/stimulates a cow’s adders, to make her give up her precious cargo for him to convert to what he finds appetizing.
Cleverer foragers wear the skins of the animal they wish to rob of energies, creeping closer, until milking can proceed with the cow not noticing – vampirism being another form of harvesting from an unwilling source under the cloak of darkness and using numbing saliva.
The source can be harvested repeatedly, stimulating it, once in a while, for the source’s production to prepare a new load.
As it is in nature, so it is with authors and painters, and thinkers – from gene to meme.
A sub-par thinker, unable to think on his own, will plagiarize a source, converting it into a form that hides larceny, or he purposefully stimulates a response from the source that withholds his output, forcing it to offer a less refined form the thief can ingest.
 

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PostSubject: Re: Satyrnalium Mon Aug 29, 2016 9:49 am

Miser-able
To convince the masses that what exists is inaccessible to them, so that you can then charge a fee, with interests, for providing them with the service.

Build a colourful box, with air inside...and present it as a rare present - usury.

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PostSubject: Re: Satyrnalium Mon Aug 29, 2016 12:36 pm

Question is:
How much idiot can the savant accommodate?



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PostSubject: Re: Satyrnalium Mon Aug 29, 2016 1:29 pm

Loving Hatred
In this age of inversions to truly hate, is to feed into illness with sweet placebos; to speak words the other wants to hear, and raise them up to the heavens; to let sleeping children have their dreams, adding to their story-lines; to sooth an aching heart with loving lies.
In these days of dis-ease, to love is to stay silent before the other's delusion, allowing him to suffer the inevitable – it is to inactively conspire, and reap the benefits.



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PostSubject: Re: Satyrnalium Mon Aug 29, 2016 3:36 pm

A base spirit, ashamed of its nature, afraid of itself will desire to uplift its gaze from the soil, with its private parts and digestive system reminding it of what it is. Instead it wishes for more lofty views, towards the sky, where it can forget its nether regions, as if they were no longer present.
Its sense of the superior is one of Divine purity its “goodness” a denial of its past.
The noble spirit does not forget upon what grounds it verandas are built; what dirt it had to dig into to solidify his structure.
He ascends and descends, from the tower to the basement, and back again.
Only a Christian needs a threat and a promise to remain noble; only a primitive mind needs a lie to appreciate truth.
 

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PostSubject: Re: Satyrnalium Wed Aug 31, 2016 3:06 pm

A sign of the times, because we are not entering a Dark Age...that philosophy would have been reduced to the level of crowd-control, and manipulation.
When desperation has reached a level to produce stress that cannot be ignored, the streets are filled with salesmen and messiahs, selling their own version of salvation.
Confusion has made identity a matter of personal choice, and all kinds of new "theories" emerge to exploit it.
Words lose their meaning, acquiring the essence of a cloth, wrapping the body to protect it from the elements.
Hasn't it always been this way?
Has not the same process not repeated itself throughout history?

When the stomach is full, the average mind, is too satisfied to think of anything more than its narcosis.
But as suffering gradually increases, it awakens, looking around to see what is happening, for what has disturbed its contentment, and there stands the charlatan, with his plastered smile, and extended arms, his voice comforting and confident...as if coming from the now dead god.
Could it be?
 
Rats thrive in bountiful decay; cockroaches emerge when the lights are off.  

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PostSubject: Re: Satyrnalium Wed Aug 31, 2016 4:39 pm

Social necessity, may factor into practical considerations, but this is no validation of its truth.
Every generation thought of itself as cutting edge, modern, up-to-date, and every generation believed in what later proved to be mistakes.
Philosophy takes this matter as a secondary consideration.
Its primary concern is to establish insights that hold true across time, space, and cultural effects.
It does not care about how social conventions force it to abide by certain lies, because lies are what it rejects, no matter the personal costs.
For this reason it ought to be practised, in private, among equals, or risk the wrath of the mediocre masses.
 

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Know Thyself :: AGORA-
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