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Satyr
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PostSubject: Re: Traits & Features Fri Sep 16, 2011 1:47 pm

Some things to consider:

Black is a non-color.
White is the sum of all visible hues, the spectrum, in one.

Black is how the mind interprets what it cannot find any pattern in, or what is changing so fast, or too slow, (spectrum) for it to process.
It is also a sing that there is no medium available to stimulate the eye.

White is the aggravate of all visual cues, lost in a brilliance where no distinction is possible, unless one can slow or fragment the light.

Therefore black has come to represent evil, danger, the mystical, the threatening.
White has come to represent the reverse.

So, white is a representation of thingness, in its multifarious manifestation a Some-Thingness, whereas black is the absence of thingness, a No-Thingness.

Ergo from here white=existence; black=non-existence.

How close to one or the other each color falls determines our psychological reaction to it.
Men must be tall, dark, and hansom, where women being blonde is a plus.

Men must appear threatening, mysterious, deep, when women must be open, childlike, seen.

Because dark colors absorb light this is interpreted as an indication of depth, whereas a light-eyed person is thought to be superficial, naive, but the absence of a distinctive area on the eye to focus on also makes them seem alien.

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PostSubject: Re: Traits & Features Fri Sep 16, 2011 3:33 pm

Poison IV wrote:
Black & white picture show.

The Holstein Heifer, Hugh Hefner variety.



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Yes, it is why black&white pictures and movies have such an effect on us.

The lines are drawn but not quite....the white blends into the black, in shades of grey, without the distracting hues to distract us form the effect.
Study the background picture of this very forum. Violence and conflict in black and white shades.

Now, notice how "anarchists" also hide a secret longing for their own death.
Under the guise of "freedom" it is the world's destruction they wish for...anti-order.
To vanish into the black.

In their dreams of anarchy is it always they who sit there laughing, in vengeance, against those condemned to die, along with themselves.

Freedom simply projects independence from need: an absence of an absolute...in this case that of absolute power, life, thingness.

Like all projections it can take on the binary form of white/black....according to the individual's psychology.
This is why the person's ideals reflect his attitude towards life and his own existence.

So freedom can mean many things.

In the negative sense it means an absence of Thingness...the absolute nothing.
The Buddhist emptiness, the void.
The desire here is to be lost forever; never to be reborn.
Salvation from suffering...as an extreme case of need.
Independence via annihilation.
This is a feminine attitude. To be lost in the absolute otherness.

In the positive sense it means a presence of Thingness...the absolute something, but no longer ambiguous, a Thing outright....a Being.
Order, Authority, the Apollonian ideal. Dionysus simply indicates the madness associated with this improbability.
Independence via control, assimilation, completion, the attainment of the perfect: Godliness.
This is the masculine attitude. To make the world obsolete.

Both are nihilistic tendencies.


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PostSubject: Re: Traits & Features Fri May 25, 2012 6:44 pm

Satyr wrote:

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Yes, it is why black&white pictures and movies have such an effect on us.
The lines are drawn but not quite....the white blends into the black, in shades of grey, without the distracting hues to distract us form the effect.
Now, notice how "anarchists" also hide a secret longing for their own death.
Under the guise of "freedom" it is the world's destruction they wish for...anti-order.
To vanish into the black.


Associating the Chaos with the Trickster figure:

Quote :
Liminality and the Trickster.


The Initiators.

"Initiators" play an important role in the transitional state of liminality; in the present case, not the elders and medicine men of tribal society that Turner describes, but those bearing no less power (magical and non-magical) in the European Commission in Brussels, the IMF, the World Bank, Wall Street, and a few other such institutions. They do, indeed, behave like the initiators of old: they are strict, at times ruthless, secretive, they chant eternal verities, will not be gainsaid, will put one to shame or threaten castration when necessary, they bind one hand and foot – all this in the firm belief, or on the excuse, that this is all in one's best interest: when the initiation rite is finished one will be able to step as an adult into the world of grown-ups. The process may be successful in the majority of cases, though the official initiators at many points around the globe have already ruined and permanently crippled a good many countries, societies and groups of people. Hungary, though, might come off better than that.

Shamans and prophets.

It is common in transitional, liminal periods for irrational propensities to gain strength in society, for rational analytical and critical faculties to weaken. In such an atmosphere it is not uncommon to see the appearance of shamans, who cast a spell on their flock, or prophets, who preach about apocalypse and a new Jerusalem to come. In Hungary, Viktor Orbán and Ferenc Gyurcsány possess such gifts, though from time to time they seem rather to cut the figure of a sorcerer's apprentice, and one can only hope that the magic word which will stop the floodwaters will spring to their mind in time.

Tricksters.

The confusion of the transitional period also tends to favour the appearance of "tricksters", those clever and cunning hobgoblins who played, and still play, an important role in the mythologies of innumerable civilisations, destroying and creating, playing the innocent and resorting to trickery, cheating or assisting, turning the world upside down and putting it to rights again; there is no way of knowing whether they are for us or against us, they can drive us to distraction or dazzle us with their tricks, make us miserable or happy. Even such an outstanding politician as Tony Blair has something of the air of a trickster about him: a charming, smiling trickster. On the far side of the ocean is Arnold Schwarzenegger as the giant trickster in the seven-league boots. In Europe Milosevic, Meciar, the Kaczynski brothers, Berlusconi and Putin would also stand good chances of bidding for that label, while in Hungary, too, several specimens of the type have cropped up. "
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"Mimesis, or the imitative aspect of human behavior, is an important aspect of liminality[61]. Individuals that are trapped in a liminal situation are not able to act rationally for two reasons: “first, because the structure on which ‘objective’ rationality was based has disappeared; and second, because the stressful, emotive character of a liminal crisis prevents clear thinking”[62]. This can lead to “mimetic” behavior on the part of the trapped individuals: “a central characteristic of liminal situations is that, by eliminating the stable boundary lines, they contribute to the proliferation of imitative processes and thus to the continuous reproduction of dominant messages about what to copy”[63]. Without stable institutions (which are effectively broken down in a liminal period), “people will look at concrete individuals for guidance”[64].

This notion of imitation is closely tied to that of the trickster figure. The trickster is a universal figure that can be found in folktales and myths of nearly all cultures. These tricksters can be characterized as follows:

[they] are always marginal characters: outsiders, as they cannot trust or be trusted, cannot give or share, they are incapable of living in a community; they are repulsive, as – being insatiable – they are characterized by excessive eating, drinking, and sexual behavior, having no sense of shame; they are not taken seriously, given their affinity with jokes, storytelling, and fantasizing[65].

In the context of liminality, the trickster is a very dangerous figure: “in a liminal situation where certainties are lost, imitative behavior escalates, and tricksters can be mistaken for charismatic leaders”[66].

This means that in their search for guidance, the individuals caught in the liminal situation might choose to follow a trickster, whom they confuse with a charismatic leader capable of “saving” them. Liminal periods that affect entire societies are characterized by the absence of a “master of ceremonies” (the leadership figures that are supposed to lead the initiands out of the liminal phase), which can in turn lead to the rise of tricksters into positions of power. When a trickster enters into a position of leadership, “liminality will not be restricted to a temporary crisis, followed by a return to normality, but can be perpetuated endlessly”[67].

This can be explained by three important characteristics of the trickster: his lack of a home (the trickster is, by definition, homeless and an outsider), lack of deeply felt human relations, and lack of existential commitments[68]. These traits cause the trickster to have no interest in solving the liminal crisis; “on the contrary, being really at home in liminality, or in homelessness, his real interest lies in its opposite, in perpetuating such conditions of confusion”[69].
On the other hand, the trickster is also a mime. “Imitation, whether in learning or in social activity, is only possible in so far as we are not aware that we are actually imitating…because as soon as we do so, imitation becomes a mere miming and would produce no effect in learning or no pleasure in involvement”[70]. Seeing as the trickster is incapable of “experiencing learning or the pleasure of sociability” as others do, he can be considered a mime rather than an imitator[71]. He thus appears to act just as everyone else does. With this in mind, there are “two characteristics [of the trickster] that under certain conditions could turn to be profitable, even [leading him to gain] unlimited and total power”: “his permanent state of exteriority helps him to think rationally and makes him a good mime: he cannot learn by genuine imitation but learns how to mime others and this produces laughter; thus he receives appreciation that otherwise he would never obtain”[72].

The term schismogenesis, developed by British anthropologist Gregory Bateson, can be used to describe situations of permanent liminality. Through this concept, Bateson suggested “that societies can be stuck for a long time in a state where the previous unity was broken, and yet the schismatic components are forced to stay together, producing an unpleasant, violent, harrowing, truly miserable existence”[73]. Bateson further suggested that “entire cultures might systematically produce schizoid personalities” and, by combining such an idea with the work of Turner and anthropologist René Girard, one could say that the trickster is capable of founding such a culture. Girard’s concept of mimetic desire (and, more importantly, the phenomenon he called the “mimetic crisis”) can be linked to the trickster and to absence of masters of ceremonies in large-scale instances of liminality:

When a mimetic crisis is artificially staged in the ritual process, it always happens in the presence of a “master of ceremonies” who maintains order once the stabilities of everyday life are dissolved in the rites of separation. When the schism takes place in real life, however, it is not certain that charismatic heroes emerge that are up to solving the situation through eidetic perception, in the Platonic sense[74].

In any normal situation, the trickster would not be able to gain any appreciation from others, but in a crisis situation (which, as an outsider, the trickster has no emotional connections to), “might come up with a rational way of ‘solving’ the crisis by turning things into his own image”[75]. It is precisely in these situations that “schismatic doubling and copying are escalated, and the erratic, even repulsive, becomes normal” Once others become aware of the true nature of the trickster’s behavior, it “becomes a genuine problem as a trickster character cannot be altered, so there is genuinely no solution”[77]. It is also not possible for the trickster figure to be punished, as “punishment is only meaningful if there is a chance of correction and improvement, which is hopeless in the case of a trickster character”[78].

When trickster figures are mistaken for saviors, then emotions will be continually and repeatedly incited, until the community is reduced to a schismatic state. Societies can maintain themselves in such situations of oppression and violence for a long time, without returning to normal order, if stable external referent points are absent. This is why schismogenic societies need to maintain themselves in a perpetual state of war; presumably surrounded by enemies who try to conquer and destroy them[80].

Thus the culture that is established by such tricksters following their rise to power “can have its structure and persistence, as the negative sentiments of hatred, hostility, fear and envy, based on vital instincts of self-preservation, can indeed maintain in the long term a social order in a relative state of stability”[81]. But in addition, this same society would “preserve, forever, its broken, fragmented, schismatic character”[82].

In Reflexive Historical Sociology, Szakolczai elaborates on the classification of “Soviet-type Bolshevism” as an example of the third kind of permanent liminality:

The communist regimes in Europe and Asia were all established under one very special kind of condition: the end of a world war. If all wars are liminal situations in which the cycle of mimetic violence escalates beyond measure, then the closing stages of a world war, and especially the process of reconstruction that starts after such massive warfare, can be conceived of as a rite of reaggregation. The singular specificity of communist regimes, however, was to play continuously on the sentiments of suffering, revenge and hatred, prevent the settling down of the negative emotions, stir up the worst in human feelings by submitting a population…first to an endless civil war and then to a period of forced and unintelligible terror. Communism was a regime in which the Second World War never ended.[83]
The trickster used the technique of “flirting” to achieve this, meaning the “systematic teasing of the population with an imminent state of bliss”."

Liminality

liminal



N. identified three Liminal Seductions as the cause of modern chaos [WTP, 585]:

1. The Concept of the Unknown World.
Insinuates this world is 'knowable' in itself.
Eludes this world with its inquisitiveness - "as if the more interesting were elsewhere".
Seduction of the Philosopher who invents an other-world of reason.

2. Another World.
Insinuates this world could be otherwise - abolishes all necessity and fate.
Eludes with its submissiveness - "as if it were not necessary to submit oneself, as if this world were not a necessity...".
Seduction of the Religious Man who invents a divine world.

3. True World.
Insinuates this world is deceptive, inauthentic, untruthful - a world not adapted to its needs, and better resisted.
Eludes with its sympathy and respect - "as if this impure dishonest world did not deserve it".
Seduction of the Moral Man who invents a free world that is good, perfect, just, and holy.

Philosophy. Religion. Morality. - As the threefold seduction.

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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: Traits & Features Wed Jan 09, 2013 2:05 pm

"Blood type was a contentious issue in the 1920's and 30's. The interest in blood types in Japan grew as a reaction against Western racism. Scientists in the west found that type B was common in Asia, but rare in Caucasians. As type B was typical in animals, they argued that Asians were inferior, lower on the evolutionary scale. Japanese scientists were keen to disprove this ludicrous theory, debate continued and it became a popular ology."
Cultural Blood Types

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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: Traits & Features Wed Aug 21, 2013 9:48 am

Muslim Inbreeding

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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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