Exhuming Bob 13

Fit 3;

Bob As Messiah

by

R.E. Prindle

     What was really an innocent exploration of Bob's religious development is being given a sinsiter cast by various elements with an apparent axe to grind.

     The latest to join the fray is something called Mick Hartley: Politics and Culture.  It goes on this way:

     As David T. at Harry's Place publicises a forthcoming conference at Goldsmith's, University of London, on Jews and anti-semitism, it's interesting to note the odd places where you find anti-semitism cropping up nowadays.  Expecting Rain as anyone who follows Bob Dylan's career will know, is a website which provides daily links to all things Bob: concert and record reviews, articles, whatever.  There is, of course, no presumption that every article they link to is something they agree with or aprove of, but, as RightWingBob notes, it was nevertheless extremely odd to see them linking last Thursday to this piece, "Exhuming Bob X: Lubavitcher Bob."

     One would have to obsessed with anti-Semitism to find it in my scholarly essay.  Coded in the above quote is the notion that Andersen's site, an aggregator, Expecting Rain, and my site, I, Dynamo, colluded to publish this 'anti-Semitic' essay on the first day of the Jewish New Year, or Yom Kippur in Jewish parlance.  This notion was put forward by Sean Curwyn and his alter ego Dov Kerner on his RightWingBob site.  This is what is known as a paranoid delusion in psycho-analytical circles.

     Curwyn and Kerner note that my essay was written in June and they think cleverly withheld until Yom Kipper when apparently as they believe as some sort of insult to the Jews Expecting Rain and I, Dynamo in collusion published it.  Karl Andersen who runs his site and I mine don't even know each other and have never communicated about anything except contributions and that in the most perfunctory manner.

     While it is true that I wrote the essay in June it was only in October that I suggested the link to Expecting Rain.  I only became familiar with the aggregator a couple months ago after I wrote the essay.  Since then I have been a regular contributor to the site.

     So, this October I decided to suggest the link to ER as I thought it a very thoughtful essay on Bob's religious attitude.  As Monday through Thursday have the heaviest traffic on ER I waited until Monday afternoon to submit the link.  As it happened Monday was a heavy newsday for ER which listed 30 links therefore excluding mine as a late submission.  ER carried it over using it on Tuesday which was a slow newsday.

     I doubt very seriously whether Karl Andersen was aware of when Yom Kippur was and I sure as heck didn't know so if the essay was published on Yom Kippur there was no conspiracy to do so.  But as conspiracy theorists have no trouble making non-existent connections Messers Kerner, Curwyn and Hartley see the ugly head of anti-Semitism looming above the horizon like Fantomas over Paris.

     My compassion and pity goes out to them.  I hope they get well soon.  It is too bad Mr. Hartley who read psychology at Oxford (in England not Mississippi) became disillusioned with the discipline; all three need it badly.  Should they enter an analyst's office the term they should employ in seeking help is...paranoid delusion.

Fit 4 will follow in another posting.

Minna, Martha Bernays und Sigmund Freud, 1929 

Minna Bernays wird am 18.6.1865 in Hamburg geboren und verstirbt am 13.2.1941 in London. Sie ist die jüngere Schwester von Sigmund Freuds Frau Martha Bernays. Sie ist die jüngste von den sieben Kindern von Berman Bernays und Emmeline Philip. Der Vater ist eine jüdischer Geschäftsmann und der dritte Sohn des Rabbi Isaak Bernays. Die Mutter stammt aus einer wohlhabenden Familie, teils schwedischer, teils deutscher Abstammung. Drei ihrer Geschwister sterben sehr jung, ein älterer Bruder mit 17 Jahren. Als Minna vier Jahre alt ist zieht die Familie von Hamburg nach Wien, sie macht dort ihre Ausbildung und arbeitet für Lorenz von Stein und schreibt für das Zentralblatt für Eisenbahnen und Dampfschiffart. Ihr Vater stirbt 1869, ab diesem Zeitpunkt kümmert sich Sigmund Pappenheim um die Familie, er ist der Vater von Bertha Pappenheim, die später als Anna O., dem berühmten Fall von Breuer und dann auch Freud in die Geschichte eingehen sollte.

Von 1882 bis 1883 verbringt Minna Bernays einige Wochen wegen einer Lungenerkrankung in Sizilien. Am 18.2.1882 verlobt sie sich mit Ignaz Schönberg, einem Philosophiestudenten, der allerdings an Tuberkulose erkrankte und seine Verlobung 1885 auslöst und ein Jahr darauf stirbt.

1986 zieht sie zur Familie Freud, in der Abwesenheit ihrer Schwester führt sie den Haushalt, erledigt Freuds Korrespondenz, spielt mit ihm Mahjong und Tarot und korrigiert seine Manuskripte. Sie begleitet die Familie in ihren Sommerferien nach Berchtesarden, Reichenhall und Bad Aussee. Ab 1887 unternimmt sie mit Freud einige Reisen nach Osttirol, den Engadin und Bayern, wärend Martha mit den Kindern an den verschieden Urlaubsorten zurückbleibt. Sigmund Freud und Martha Bernays hatten ein innige Beziehung. Sandor Ferenczi und Gustav Jung wissen davon sehr früh zu berichten, doch wird ihren Berichten keine Glaube geschenkt. Erst mit den Recherchen von Franz Maciejewski ab 2004 und seinem Fund des Eintrags in ein Gästebuch in Maloja bringt Gewissheit in die Angelegenheit.   

Im Mai 1938, einige Wochen bevor die Familie Freud nach England emigriert erhält sie die deutsche Staatsbürgerschaft und verstirbt 1938 an einer Herzerkrankung.

http://www.ulb.tu-darmstadt.de/tocs/133416186.pdf

http://osburgverlag.com/img/waschzettel/titelinfo_maciejewski.pdf

Nox fugit historia lumen dum fulget iberis, dice la leyenda de la Real Academia de la Historia. La noche huye, mientras brilla para los íberos la luz de la historia. ¿Quién es, realmente, Salvador Dalí? Ante esta misma pregunta, que le hizo Santiago Amón en 1985, él contestó:

«El prototipo del español fanático, como acertó a definirme Freud. Si hay una idea que me obsesiona, no es otra que la de la unidad de España. Siempre que escucho el himno nacional, que musicalmente es mediocre, se me pone la carne de gallina. ¡Algo muy emocionante! A Buñuel, pese a ser ateo y anarquista, le ocurría lo mismo».

Cada día se acrecienta en mí la sensación, que antes era intuición y ya es casi certeza, de que España es un esperpento. ¿No lo fue, acaso, Valle-Inclán, otro español de tomo y lomo? ¿No lo es también el extraño y desgraciadamente malogrado Sánchez Dragó? Y que conste que entronco a estos tres en el mismo árbol de la genealogía íbera sin temor alguno a reproches. Fueron lo mismo y serán recordados, al menos desde este rincón, como los estertores moribundos de la Cultura -¡con mayúscula!- ibérica. Y para demostrar la relación, datos: Valle-Inclán tenía relación con Buñuel y a través de él con Dalí, y entre ambos se admiraban, Dalí, según su mujer, murió con Historia de España Mágica, de Sánchez Dragó, como único libro de cabecera, y Dragó se escribió con el genio de Figueres para demostrarle su devoción.

¡Ah, Dalí, este español que en sus últimos días hacía que se tocase el himno nacional para trasladarlo de la cama a la silla y de la silla a la cama! Días en los que, por cierto, le visitó Tierno Galván, al que hizo que se arrodillara para darle su bendición. ¿Queda gente con este sentido sagrado de la vida? Cultura ibérica en las últimas. Poco después legaría todos sus cuadros al Estado español.

Insisto, España solo puede ser sostenida, defendida y propugnada desde el esperpento y como esperpento. Decía un maldito en estas tierras, José Antonio, que «ser español es una de las pocas cosas serias que se pueden ser en este mundo»… Se equivocaba, porque él amaba a Castilla por encima de todas las cosas. Ser español no es serio, sino sagrado y patético (recuerdo, para los listillos y plumíferos varios, que patético significa conmovedor). Y, además, ser español no es fácil, como nos recordó Pérez-Reverte a propósito de su álter ego, el capitán Alatriste.

¡Lo dijo Pío Baroja! «Las costumbres de Alcolea eran españolas puras, es decir, de un absurdo completo».

Pues bien, Dalí es ese absurdo. Y España, su gran obra surrealista, porque ¡él era el Surrealismo, tal y como él mismo les recordó a los parisinos cuando le echaron del movimiento! Es un Grande España -reclamo la concesión a título póstumo, porque ser el borbónico Marqués de Pubol no le es suficiente honor. Merecería ser Duque de Algaida, incluso, así que le concedo la precedencia en el puesto-, tan grande, que con diez o doce años llevó con sus amigos una puerta a la playa para poder entrar solemnemente al mar.

El culto a la propia personalidad, Cómo llegar a ser Dalí, tituló uno de sus libros, es lo que le hizo grande. La buena egolatría es una virtud, sin duda, como la buena locura es una forma de genialidad. Él ya lo aclaró: «la única diferencia entre un loco y yo es que yo no estoy loco».

Así, pues, ¡reivindiquemos su figura! ¡Recuperémosle! No dejemos que caiga en manos ultramodernistas ni que se pierda en los anales de la historia del arte. Su espíritu ha de estar vigente entre nosotros, como el de Valle, como el de Kafka, como el de cualquiera que se atreviera a romper con la realidad, permitiéndonos observarla desde ópticas nuevas.

En su honor, colguemos un bigote engominado y atusado a conciencia en las aldabas de nuestras casas. El anima mundi hispánico nos lo agradecerá. Y él. Sea.

I have a hobby. I collect quotes. Being a veracious reader, I have a tendency to underline meaningful statements in the books that I read. There was a time, when I would have been horrified at the thought of doing such a thing. The nuns who taught at the parochial school I attended, although not actually coming out and defining such sacrilege as mortal sin, suggested it with stern faces and pointing fingers, repeated admonishments, and threats of bodily harm should we get caught in such an activity. It took a great deal of inner courage, as an adult, to finally realize that the books in my hands were mine to do with as I wished. That those black-robed women were no longer present, but only a left over aspect of my childhood. And believe me, once I picked up a pen and actually drew a line beneath something I didn't want to forget, I didn't regret it, or the absolute delight I found in breaking that fundamental rule of grade school experience.

I have always thought, since finding the above quote, that it should be permanently impressed on the first page of all journals. Mainly because it is true, but also because it is funny and tickles me no end.  Although I have firmly, and clearly, stated that definitions, especially about ones own existence, should come directly from the individual, we all need others to point us in certain directions, give us examples, lessons from their wealth of experience, and so forth. We are not alone and we do not know it all. Not even our own stories. In a very real sense, we are the authors of our own lives. (Mandy Aftel)

There are countless advantages in writing our own stories. People who keep journals have life twice. (Jassamyn West) The very real fact is that when we write it down, we live it again, see it in new ways, and learn from it, more than we would otherwise. We open ourselves up to different choices and opportunities, and give ourselves the possibility of healing. As I hope you will see, they (stories) are tangible ways to soften old scar tissue, balm old wounds, and restore old skills in a down-to-earth manner. (Clarissa Pinkola Estes)

We, in essence, become our own creators, choosing with reflection, what we desire, what is comfortable to us, what seems the best thing for us to do. We define those things in our own words. To experience the emotions of life is to live! To express the life of emotions is to make art. ( Jane Heape) The art that we so create is unique and individual, as well as priceless. Furthermore, we can never know when another human being may need to hear that very expression, or see that particular color and texture of experience.  

Joseph Campbell wrote: The world is full of people who have stopped listening to themselves or have listened only to their neighbors to learn what they ought to do, how they ought to behave, and what the values are that they should be living for. When we sit to write on a regular basis we are seeking to know our own story: where we came from, where we are going, and what we are becoming. What are the values we have set for ourselves and upon our own experience? When we write, we begin the process of sorting out this from that. The quest for a story is the quest for a life. ( Jill Johnston) If we are to seek after our own lives, it must begin with our own story. All of those bits and pieces of the puzzle we have collected thus far.

Your first job is to get your own story straight. (Natalie Goldberg) We do that by writing them down, not necessarily in chronological order, but in the very real bits and pieces that occur to us on any given day. Examining those pieces, pulling out clues from the very words we choose to write them.

There is nothing wrong, and much wisdom, in using someone else's words (especially when that someone else has so obviously been there before us), as a launching pad, a starting point, mile markers, or even as the beginning of discussion or argument. Someone else's words may tweak our thoughts in a certain direction that we might not have imagined before reading them. They can easily be the trigger for memories, flashbacks to past experience, or a new way to see exactly where we have been. We need to claim our own stories, possess them and begin them with a capitol I. You need only to claim the events of your life to make yourself yours. (Florida Scott-Maxwell)

In other words, do you want to belong to you, or forever to someone else? Do you know what you are giving away when you give yourself to another? If you don't know, how can you expect that other individual to do so? Or, heaven forbid, demand that they do so? If what it takes is the writing of words on a daily basis, can you afford not to write them? Sigmund Freud wrote that Words were originally magic and have retained much of their ancient magical power. Personally, I would go one step further, at great risk, to say, Our own words may be the only Magic we truly need. Other's words can be important, but not as important as those we choose to own.

I've heard that Sigmund Freud is generally respected in the field of Psychology for getting everyone started on the right path. But when it comes to his actual theories, no one is lining up to defend his thoughts. In fact they been largely abandoned. For the sake of argument grant me the argument. I fully acknowledge I know little about Psychology.

I wonder if this comparison holds up for Brigham Young in Mormonism? If anyone is ever quoting Brigham Young on the internet, you can be quite confident that they aren't a true-believing-Mormon. I'd venture to guess that Mormons grow up hearing many stories of Brigham Young but very few of his teachings. All of his contributions to Mormon doctrine have been dropped and disowned but the journey he took Mormons on is respected and revered.

Am I right about this? Or am I about to get schooled in Psychology and Mormonism?

Este ano se esperam 316 bilhões de francos CFA [moeda comum a 14 países africanos] em termos de investimento direto na economia nacional [senegalesa], uma soma nove vezes superior aos 34 bilhões de francos CFA obtidos quatro anos atrás, precisamente em 2004. É realmente uma proeza, mesmo se, infelizmente, trata-se de investimentos que nos são enviados, em grande maioria, de países onde há menos preocupação com a origem do dinheiro. O Fundo Monetário Internacional (FMI) buscou, entretanto, fechar e enquadrar o financiamento (uma verdadeira ferramenta) e seu destinatário para inscrever definitivamente o país na "norma" liberal, da qual a instituição é um dos maiores guardiões.

As condições exigidas para participar do programa ISPE [Instrumento de Apoio à Política Econômica, é um programa do FMI no financiamento a países em desenvolvimento], ao qual o Senegal se inscreveu por vontade própria, são testemunhas. O que não impede que, se a tendência se concretizar, são mais de 500 bilhões de francos CFA, isto é, quase um terço do atual orçamento nacional de 1.600 bilhões de francos CFA, que virão contribuir para nossos esforços de desenvolvimento. Quantos empregos diretos e indiretos deveriam ser criados? Quantas unidades industriais, empresas de serviço, pequenas e médias empresas e indústrias?

Com certeza insuficientes, mas seguramente de grande utilidade para uma economia que quer ser emergente. Uma economia que deseja reduzir de forma durável a pobreza de seus agentes de primeira ordem, ou seja, as populações trabalhadoras senegalesas. Fazer com que quase 70% dos consumidores, ou até um pouco mais, escapem aos sofrimentos do "Gobarbiassi" (termo Wolof [língua falada no Senegal] que significa, na imaginação popular, preparar uma só refeição em todo o dia). Investimentos que ajudariam muito a diminuir o empobrecimento de nossas metrópoles urbanas e de nosso interior despovoado pela "Beuk-mi" (emigração clandestina para a Europa). Que reforçariam o trabalho, mesmo se os contratos a duração determinada (CDD), cuja disposição de por em prática foi tomada sem, aparentemente, atrair a atenção da representação sindical nacional que tinha seus olhos voltados para outras questões, temperam a euforia neste nível. Sem dar importância a estas questões, os teóricos liberais e seus parceiros pensam que o mercado de trabalho não será estimulado.

Por melhores que sejam estas perspectivas de investimento para o Senegal, elas não poderiam prosperar em um país dividido em dois. Entre uma classe dirigente, embebida em sua legitimidade, deslumbrada pelas glórias do poder, arrogante ou amedrontada; reclusa e/ou dominadora, que deseja viver isolada simplesmente porque dispõe das alavancas do poder. E outra confinada na oposição, que aspira tomar o lugar da primeira. Para perenizar o sistema? Esta classe dirigente tem, ao menos, o mérito de convidar esta última para uma reflexão coletiva em um clima social purificado, sereno, no âmbito das regras nacionais. É verdade que nós podemos nos consolar por constatar que, desde 2000, o debate político e social não tem outro foco que não seja sobre a questão da devolução do poder e do posicionamento político (arquivo eleitoral, resultados eleitorais contestados, prolongação dos mandatos de políticos eleitos com problema de legitimidade, etc.), relegando para longe das preocupações cidadãs as questões institucionais, os projetos de sociedade, o futuro da nação senegalesa e seu lugar no cenário internacional. Deus saberá reconhecer os seus.

No entanto, nos dois campos assim como entre os líderes da sociedade civil, devemos convencer-nos de que, como destaca Sigmund Freud em "O Mal-Estar da Civilização", pelo fato de que ele faz parte de uma multidão, o homem desce vários degraus na escala da civilização; isolado, o indivíduo pode se cultivar; na multidão, é um ser instintivo. "Ele possui a espontaneidade, a violência, a ferocidade, e também os entusiasmos e os heroísmos dos seres primitivos". A história já nos deu muitos exemplos na prática. O último: a revolta dos vendedores ambulantes da capital [Dacar], que estremeceu a República e obrigou-a a desmentir-se sem a mínima vergonha [em novembro de 2007].

Assim, o Sr. Wade, presidente da República, deve libertar-se das restrições partidárias - uma das razões pelas quais ele foi eleito - para dedicar-se a ressoldar os pedaços dessa República fragmentada pela exclusão e pelo medo de perder as posições que garantem privilégios e politicagens dos cortesãos, que são verdadeiros profissionais em mudar suas opiniões e cujo único objetivo é garantir seus privilégios... Ao tilintar das moedas.

O chefe de Estado, elemento-chave das instituições da República, deve dialogar com a classe política e com o mundo social sem exclusividade, nem que seja para oferecer ao Senegal o benefício de desfrutar das perspectivas que sua "inteligência" administrativa poderá suscitar. Visões que não podem, infelizmente, funcionar a não ser em um país estável, em um clima social pacífico. Não em meio às barricadas de nossas aglomerações urbanas, vítimas de levantes motivados pela fome, aos pneus que queimam, às pedras que são lançadas de qualquer maneira e em qualquer lugar. Em meio às populações que reclamam e põem em prática suas soluções pessoais, muitas vezes fontes de desordem e anarquia.

Como Henrique IV, mediante sua linhagem, Rei da França nas cinzas do famoso Massacre da noite de São Bartolomeu, o Sr. Wade deveria...ditar: "(...) Nós proibimos a todos os nossos súditos, de quaisquer estado e condição que seja, de recomeçar a lembrança de fatos passados, e se atacar, ressentir, insultar, ou causar um ao outro reprimenda por fato que ele mesmo tenha sofrido, por qualquer causa e pretexto que seja, ou disputar, contestar, ultrajar ou ofender por fato ou por palavra; mas devem se conter e viver calmos juntos como irmãos, amigos e concidadãos, sob pena dos transgressores serem punidos como infratores da paz e perturbadores do sossego público (...)" (Édito de Nantes, 30 de abril de 1598) Se Paris vale uma missa, o Senegal merece ao menos uma oração.

Madior Fall

Acesse o texto original clicando aqui.

Este ano se esperam 316 bilhões de francos CFA [moeda comum a 14 países africanos] em termos de investimento direto na economia nacional [senegalesa], uma soma nove vezes superior aos 34 bilhões de francos CFA obtidos quatro anos atrás, precisamente em 2004. É realmente uma proeza, mesmo se, infelizmente, trata-se de investimentos que nos são enviados, em grande maioria, de países onde há menos preocupação com a origem do dinheiro. O Fundo Monetário Internacional (FMI) buscou, entretanto, fechar e enquadrar o financiamento (uma verdadeira ferramenta) e seu destinatário para inscrever definitivamente o país na "norma" liberal, da qual a instituição é um dos maiores guardiões.

As condições exigidas para participar do programa ISPE [Instrumento de Apoio à Política Econômica, é um programa do FMI no financiamento a países em desenvolvimento], ao qual o Senegal se inscreveu por vontade própria, são testemunhas. O que não impede que, se a tendência se concretizar, são mais de 500 bilhões de francos CFA, isto é, quase um terço do atual orçamento nacional de 1.600 bilhões de francos CFA, que virão contribuir para nossos esforços de desenvolvimento. Quantos empregos diretos e indiretos deveriam ser criados? Quantas unidades industriais, empresas de serviço, pequenas e médias empresas e indústrias?

Com certeza insuficientes, mas seguramente de grande utilidade para uma economia que quer ser emergente. Uma economia que deseja reduzir de forma durável a pobreza de seus agentes de primeira ordem, ou seja, as populações trabalhadoras senegalesas. Fazer com que quase 70% dos consumidores, ou até um pouco mais, escapem aos sofrimentos do "Gobarbiassi" (termo Wolof [língua falada no Senegal] que significa, na imaginação popular, preparar uma só refeição em todo o dia). Investimentos que ajudariam muito a diminuir o empobrecimento de nossas metrópoles urbanas e de nosso interior despovoado pela "Beuk-mi" (emigração clandestina para a Europa). Que reforçariam o trabalho, mesmo se os contratos a duração determinada (CDD), cuja disposição de por em prática foi tomada sem, aparentemente, atrair a atenção da representação sindical nacional que tinha seus olhos voltados para outras questões, temperam a euforia neste nível. Sem dar importância a estas questões, os teóricos liberais e seus parceiros pensam que o mercado de trabalho não será estimulado.

Por melhores que sejam estas perspectivas de investimento para o Senegal, elas não poderiam prosperar em um país dividido em dois. Entre uma classe dirigente, embebida em sua legitimidade, deslumbrada pelas glórias do poder, arrogante ou amedrontada; reclusa e/ou dominadora, que deseja viver isolada simplesmente porque dispõe das alavancas do poder. E outra confinada na oposição, que aspira tomar o lugar da primeira. Para perenizar o sistema? Esta classe dirigente tem, ao menos, o mérito de convidar esta última para uma reflexão coletiva em um clima social purificado, sereno, no âmbito das regras nacionais. É verdade que nós podemos nos consolar por constatar que, desde 2000, o debate político e social não tem outro foco que não seja sobre a questão da devolução do poder e do posicionamento político (arquivo eleitoral, resultados eleitorais contestados, prolongação dos mandatos de políticos eleitos com problema de legitimidade, etc.), relegando para longe das preocupações cidadãs as questões institucionais, os projetos de sociedade, o futuro da nação senegalesa e seu lugar no cenário internacional. Deus saberá reconhecer os seus.

No entanto, nos dois campos assim como entre os líderes da sociedade civil, devemos convencer-nos de que, como destaca Sigmund Freud em "O Mal-Estar da Civilização", pelo fato de que ele faz parte de uma multidão, o homem desce vários degraus na escala da civilização; isolado, o indivíduo pode se cultivar; na multidão, é um ser instintivo. "Ele possui a espontaneidade, a violência, a ferocidade, e também os entusiasmos e os heroísmos dos seres primitivos". A história já nos deu muitos exemplos na prática. O último: a revolta dos vendedores ambulantes da capital [Dacar], que estremeceu a República e obrigou-a a desmentir-se sem a mínima vergonha [em novembro de 2007].

Assim, o Sr. Wade, presidente da República, deve libertar-se das restrições partidárias - uma das razões pelas quais ele foi eleito - para dedicar-se a ressoldar os pedaços dessa República fragmentada pela exclusão e pelo medo de perder as posições que garantem privilégios e politicagens dos cortesãos, que são verdadeiros profissionais em mudar suas opiniões e cujo único objetivo é garantir seus privilégios... Ao tilintar das moedas.

O chefe de Estado, elemento-chave das instituições da República, deve dialogar com a classe política e com o mundo social sem exclusividade, nem que seja para oferecer ao Senegal o benefício de desfrutar das perspectivas que sua "inteligência" administrativa poderá suscitar. Visões que não podem, infelizmente, funcionar a não ser em um país estável, em um clima social pacífico. Não em meio às barricadas de nossas aglomerações urbanas, vítimas de levantes motivados pela fome, aos pneus que queimam, às pedras que são lançadas de qualquer maneira e em qualquer lugar. Em meio às populações que reclamam e põem em prática suas soluções pessoais, muitas vezes fontes de desordem e anarquia.

Como Henrique IV, mediante sua linhagem, Rei da França nas cinzas do famoso Massacre da noite de São Bartolomeu, o Sr. Wade deveria...ditar: "(...) Nós proibimos a todos os nossos súditos, de quaisquer estado e condição que seja, de recomeçar a lembrança de fatos passados, e se atacar, ressentir, insultar, ou causar um ao outro reprimenda por fato que ele mesmo tenha sofrido, por qualquer causa e pretexto que seja, ou disputar, contestar, ultrajar ou ofender por fato ou por palavra; mas devem se conter e viver calmos juntos como irmãos, amigos e concidadãos, sob pena dos transgressores serem punidos como infratores da paz e perturbadores do sossego público (...)" (Édito de Nantes, 30 de abril de 1598) Se Paris vale uma missa, o Senegal merece ao menos uma oração.

Madior Fall

Acesse o texto original clicando aqui.

Ich mache Musik, poetische Popmusik. Aber ehrlich gesagt, geht es mir doch um viel mehr. Mir ist das Musik machen nicht genug. Mein Interesse an dieser Welt und dem "Entwirrwesen" ist zu groß, als daß ich mich auf einen Teilbereich reduzieren könnte. Ich nutze diesen Blog also auch, um das ganze cosmische Drumherum zu beleuchten. Mehr als Musik, mehr als Gedichte, mehr als poetryclub, mehr als cosmic...

Unsere Welt befindet sich in einem massiven Umbruch, wir leben in einer spannenden Zeit. Das ist gut so! Da kann es nicht schaden, wenn man sich über verschiedene Zusammenhänge bewusst wird. Wir haben das Glück, daß es gute Leute gibt, die für uns Wissen erschließen und greifbar machen.

Ich poste deshalb heute Teil 1 einer Vortragsreihe von Professor Bernd Senf, die ich auf youtube gefunden habe. Man muss schon den Willen haben tiefer zu gehen, das Video ist nichts für Leute, die nur schnelle Kost wollen. Aber es ist ganz erstaunlich, was Bernd Senf an Wissen aufbereitet hat. Es geht über das Wirtschafts- und Finanzsystem, hin zur Macht der Unterbewusstseins, Lebensenergie, Sexualität, Liebe, Wüstenbildung und Gewalt in der Gesellschaft ... uvm. Seine Formel "Die Lösung der Blockierung ist die Lösung" wird in die Geschichte eingehen.

Professor Senf bezieht sich unter anderem auf James DeMeo, Viktor Schauberger, Silvio Gesell, Sigmund Freud und Wilhelm Reich. Dem ein oder anderen sagen diese Namen vielleicht etwas. Wenn nicht, man lernt nie aus! Wer gleich die Fortsetzungen des Vortrags ansehen will: http://de.youtube.com/watch?v=4wDdIgSJE6A&feature=related

...............................

P.S.: Heute bin ich auf der Popkomm - Veranstaltung "Pop meets Politics". Peer Steinbrück wird auch das sein und die Eröffnungsrede halten. Mal sehen, ob ich ihn am Rande zu einem Gespräch unter vier Augen bekommen kann. Thema ist natürlich: Das neue Geldsystem, die Leistungsverrechnung. Übrigens bin ich mit meiner Forderung da nicht mehr alleine. Unterstützung kommt jetzt von "Raimund Brichta" in der n-tv Kolumne: Liebe Angela Merkel!

Quintessentially magazine´s visit to The Ring Hotel yields an explicit recommendation. Quintessentially is first and foremost a club, a club for those who believe that life is too short to waste time on the mundane or second-best.

Economic Revolution:

Group Psychology

by

R.E. Prindle

     Sigmund Freud went from one of the three greatest Jewish intellects of the twentieth century into disfavor sometime after 1960.  The Jews have allowed the 'great intellect' to be discredited.  One must ask why?  Because he is the key to the nature of the post-1920 assault on Western culture.

    The key book for an understanding is his 'Group Psychology And The Analysis Of The Ego.'  Multi-culturalism is group psychology in action.  Each culture has its own group psychology and group ego.  Thus it is important to separate group psychology from the study of cultures else differences are accentuated.  Especially so in the Jewish culture which then has a separate identity from that of the West.

     Freud obviously having never heard the admonition 'never a lender or borrower be' borrowed heavily from other thinkers.  The basis for his 'Group Psychology'  is the 1895  work of the Frenchman Gustave Le Bon entitled 'The crowd: A Study Of The Popular Mind.'  One should be familiar with both works.

     Combined with hypnotism one has the basis of the nature of the Jewish assault.  Hypnotism as crowd control is achieved through the message enclosed in the media of movies, TV, radio and records or CDs.  Backed up by the enraged charge of 'anti-Semitism' the Western mind as been completely hypnotized and paralyzed.

     It is absolutely essential that the above be understood if the West is to free itself from the Semitic incubus by which I mean both Jews and Moslems.

     The psychological method then formed the direction of the four thousand year old assault using these new and very formidable tools, themselves all the creation of the victims themselves.  The victims should have tried understanding media.

A parte principal deste post é transcrição quase literal de um texto que elaborei no dia 9 de maio de 1993 a partir de anotações recolhidas no meu Diário.

Embora não tenha condições de assegurar que, de lá para cá, a fundamentação científica das observações nele referidas tenha sofrido qualquer alteração, estou certo de que essencialmente continuam válidas.

Faço esta advertência especialmente em razão da banalização do conteúdo da Revista Super Interessante, que cito, ocorrida a partir de algum momento em torno do ano 2000.

Sobre o cérebro

Acabo de ler uma reportagem sobre o funcionamento do cérebro que me permite extrair conclusões sobre, por exemplo, a felicidade, tal como esta era vista por Freud: realização de profundos desejos de infância.

Sinapse é termo para expressar a relação de contato entre os dendritos – prolongamentos – das células nervosas. [“Local de contato entre neurônios, onde ocorre a transmissão de impulsos nervosos de uma célula para outra” – conforme o Dicionário Houaiss, que consulto em 7/10/2008]

Informa-se na reportagem que as informações fazem surgir dendritos, o que resulta em maior número de sinapses.

A relação com inteligência é óbvia, mas o que me interessou particularmente foi o papel do afeto como fator de otimização das sinapses, pois encontro aí a explicação para o papel relevante dos profundos desejos de infância na questão básica da felicidade: a realização pessoal.

Um dos entrevistados para a reportagem de Lúcia Helena de Oliveira – Revista Super Interessante n° 12 – o neurologista Saul Cypel, afirma que a existência de mais sinapses em determinadas áreas cerebrais justificaria uma facilidade maior para lidar com um assunto do que com outro:

“Alguém que cresceu ouvindo música – explica – provavelmente desenvolveu mais sinapses na área do cérebro responsável por esse tipo de percepção. Daí, tende a ter talento para a música”.

A autora da reportagem desenvolve a seguir o seguinte raciocínio:

“Se a habilidade pode ser, fisiologicamente, questão de prática, não se pode esquecer de outro ingrediente fundamental à plasticidade das células nervosas: a emoção, algo que em neurologuês pode ser descrito como um mero conjunto de reações químicas na massa cinzenta. O sistema nervoso tende a formar as tão importantes conexões entre as suas células ali onde existe uma dose concentrada de afeto”.

Cita, então, o exemplo da sensibilidade auditiva dos pais, que os faz despertar ao menor choramingo do bebê e explica:

“A emoção fixa as sinapses; assim, toda informação relacionada àquela criança merece atenção do cérebro”.

Informa a seguir que o número de sinapses é diretamente proporcional ao afeto seja qual for o objeto deste, concluindo com a mais importante das informações que colheu:

“É o afeto que ajuda a determinar a importância e a permanência de um registro na memória”.

Eis a explicação fisiológica da relevante questão do destino dada por Freud em termos psicológicos.

Para mim isto deixa evidenciada a razão da atenção especial que eu dedico à filosofia: ouvir meus irmãos mais velhos falar a respeito dos sábios gregos e romanos me encantava.

P. S. Médicos americanos pediram a voluntários que resolvessem problemas de raciocínio abstrato e concluíram que o cérebro daqueles que se saíram melhor no texto consumia um terço a menos de energia. Isso leva à suspeita de que quanto mais neurônios conectados, menor o esforço do sistema nervoso para raciocinar.

Volto a 7/10/2008

Este P. S. ao texto elaborado em 9/5/93 não está datado e não recordo agora se a fonte da informação é a citada revista.

Cabe registrar ainda que, conforme já disse no título de um post deste Trevo do Talvez, embora eu entenda que a FELICIDADE humana consiste, essencialmente, na quantidade de sofrimento compreendido (*), concordo com Freud que a realização de profundos desejos de infância é indispensável a uma condição digna do vocábulo FELICIDADE.

Para falar a respeito disso tudo de forma sintética e abrangente, limito-me a transcrever três fragmentos de um livro meu em fase final de elaboração:

            Indiferentes a critérios de valor, é na infância que elegemos o que fazer para nossa realização pessoal: eis a razão pela qual tanta gente, embora cercada de admiração ou inveja, não sabe o que é satisfação.

            Vocação é aspiração que decorre do conjunto dos mais significativos desejos de infância; realização pessoal é satisfação de um ou mais desses desejos. Na opinião de Sigmund Freud (1856-1939) esta satisfação constitui a própria felicidade. O poeta Manuel Bandeira (1886-1968) consolidou a compreensão desta inter-relação durante visita ao jardim da carioca Hermelinda Flora dos Santos Lemos, personagem de uma crônica que ele intitulou Flora e na qual escreveu: Sempre tive inveja de quem nasceu com vocação para alguma coisa. Trabalhar naquilo para que se tem vocação é a grande felicidade. Quem nasce com isso, nasce armado para suportar e vencer todos os contratempos, todas as agruras da vida. Vocação para a pintura, como Portinari, vocação para a música, como Villa-Lobos. Vocação para as plantas, como Dona Flora. – Nietsche expressa de forma tão contundente quanto profunda o significado de uma vocação, escrevendo que uma profissão é a espinha dorsal da vida.

            Mais que qualidade, é a quantidade de desejos que torna tão difícil a realização pessoal; é digna de compaixão a criança que tem por Babá uma televisão.

(*) Entender é estar certo de ter dado ou tomado conhecimento; compreender é desfrutar do entendimento.

La más clara prueba de que existe vida inteligente en otros planetas es que aún no han venido a visitarnos (Sigmund Freud)

Sigismund Schlomo Freud (Freiberg, 6 de mayo de 1856 - Londres, 23 de septiembre de 1939), más conocido como Sigmund Freud, fue un médico, neurólogo y librepensador austriaco, y el creador del psicoanálisis.

Something Viennese

I guess I shouldn't be surprised that the town that gave us Sigmund Freud seems to have some serious issues with sex.

As I've mentioned before, I can only take so many paintings of Jesus or examples of the horrors of communism and the Holocaust before my brain turns to goo. However, let me loose on some Roman ruins or modern art, and I can go all day.

Or so I thought. Having spent a chunk of the day in the Museumsquartier here in Vienna, I'm no longer feeling so bold and invincible. I visited two of the museums– the Leopold and The Museum Moderner Kunst (MUMOK). The Leopold I went to for the Klimts. I don't know about you, but there's something so loving and vibrant and alive about his work, that I always feel cheered by looking at a Gustav Klimt. There's a lot of nakedness, but it tends to be celebratory or even adoring. It's the kind of art you can put in your living room.

Then you enter the MOMUK, and the worm turns. As far as I could tell, they don't have any Rothkos or Pollocks, but what pulled me in was an exhibition called, “Bad Art, Good Painting.” I had read this article about John Currin early this year in the New Yorker. He's a contemporary artist that applies classical painting techniques to his criticism of modern society, and to a great degree, to internet porn. So they're like gorgeous oil paintings in the style of the masters...but of vulgar or exaggerated (like a lot of women with huge fake 48DDD boobs) stuff. I immediately recognized one of the paintings on the poster (Thanksgiving, featuring his wife at three different ages), so I was kind of fascinated to see his work in person.

That part was cool.

Unfortunately for me, it was “bring your screaming, yelling, incorrigibly obnoxious middle-schooler to the super-sexed up modern art museum” day. Needless to say, they were very excited to not be at school. Otherwise, minus some semi-disturbing movies they discovered in the basement level, they couldn't give a rats @ss about the art. This was both a relief, and kind of surprising, considering some of it. I suppose they felt as awkward as I did.

As for the highlight of the day (despite the “Me Tarzan, You Jane” exhibition name of “Bad Art, Good Paintings”), what I found particularly interesting were the pieces by Julian Schnabel. I know him more as a filmmaker than an artist, and I wasn't familiar with his work. I guess he's famous for his plate art (which I'd never seen), and the size, scale, and subject matter were compelling. I also liked this guy Asger Jorn who bought cheesy paintings at garage and estate sales and painted over them. it was kind of disrespectful and funny at the same time. I took some pictures, and I swear I'll post them one of these days...

(The Asger Jorn painting I promised. I find this amusing.)

Then it was time to descend to the lower levels for 'The Factory', and that's when things get weird. Like serial killer art weird. Words fail me, but I started out thinking, “Wow. That's disturbed. Or f-ed up. Or just wrong” and then I started averting my eyes and hoping to stumble into an exit. Or down a flight of stairs. Whatever.

There were things like videos of people mutilating themselves. And some seriously creepy stuff done to women. And male genitalia. Like male genitalia surrounded by brains. I don't know whose brains or whats brains, but brains. It was messed up overall. Seriously, some John Wayne Gacy clown art would have fit in very comfortably at the MUMOK.

All I can say, is that from the looks of things, the Viennese are grappling with some serious issues. Dr. Freud, get in line for reincarnation, because they need you. Bad.

As for me, I just hope I don't have nightmares. I once had an acupuncturist suggest that my stress levels were tied to my great love of the Law and Order TV show (the original, with Jerry Orbach as Lenny, although I will watch the other derivations in a pinch). And that even though it wasn't real (although it is 'ripped from the headlines') that watching all that bad stuff happen was messing me up (basically). It that's the case, I could use an exorcism to purge what I've seen today.

After escaping the sadomasochistic horrors of the local Viennese modern art scene, I headed for the museum shop. I love museum shops, and the MUMOK didn't let me down. Actually, it did, but in a good way. It was more or less like the knick knack section of your average Urban Outfitters (they had the Jesus band aids I bought there – only five times more expensive).

Thus, the only thing I was drawn to were these weird toys called “Parasite Pals.” In particular, they had this super cheap (as in cheaply made. The price tag? Not so cheap) “Zzeezz the BedBug” flashlight. Bedbugs are nocturnal, so I guess this was to root them out? Only it didn't work, so maybe not?

Anyway, what made it so funny was the awkward English explanation, “Here is the girl with small friends of life present for always. Some irritation she finds with them, but much fun and love is to be shared!”

As for Zzeezz himself, it is explained, 'Zzeezz is happy to be living inside the bed. He is always tired from many biting.”

So true, so true. So many biting. So many blood. It's a hard knock life for a bedbug.

In the morning I head to Budapest, and I am truly freaking excited about it. Last time I was there, I got so overwhelmed I more or less high-tailed it out within hours. But from everything I've read, I think it will be super cool.

In particular, the Turkish baths. Having carried about 40% of my body weight on my back for the last two months, I am looking forward to it! Tomorrow it's women-only at the Kiraly baths, and then I'm thinking of hitting the Rudas baths on Sunday before my night train (I like to be stress-free before giving would-be train thieves the American beat down). I've never been to a Turkish bath before, so I was very relived to pick up these quick tips on the Hungarian Tourist Board website:

YOU SHOULD NOT VISIT THE BATH IF YOU HAVE (OR YOU ARE IN):

• Involuntary urination or defecation problems
• Infectious diseases
• Virulent phase of locomotor diseases
• Tumour diseases

I'm blissfully unaware of any tumour diseases (I've said it before – ignorance IS bliss!!), and hopefully my locomotor diseases remain non-virulent, and I'm given the green light to soak it up. Assuming all goes well, you can look forward to my ultra-mellow, mineral-rich update manana from Budapest, where hopefully a cigar is just a cigar...

"After all, much of his theory is derived from his attempt to psychoanalyse himself and cure his own neurosis. Freud himself, so it has been said, is the only man who have been able to impress his own neurosis on the world and remould humanity in this own image"  - says H.J. Eysenck in his brilliant book "Decline and Fall of the Freudian Empire."

In this book Eysenck's critique is truly devastating for a modern reader to encounter, and one can only wonder why Freud's ideas have had such an impact on the popular imagination. Eysenck's lucidly expressed explanation is that the answer lies in the ancient human desire to get something for nothing. Freudian methods can obtain theories without having to laboriously obtain reliable facts. Non-scientific thinkers, including literary authors, new agers, pseudo-psychologists, social workers and pedagogues, whose hunger for explanations exceeds their common sense, mistake idle speculation for "insight," and lamentably fall all too easily for humbug.

So who was this genious who managed to create a new religion of the 20th century?

Freud was far from an integrated person, and he was never the apostle of the scientific ideas which his biographers have tried to depict. The was an unbalanced neurotic, who took cocaine for much of his life. He falsified facts in order to have his theory accepted. He was dictatorial. He hated women. He admitted that his incestuous desires for his mother, from his earlier years, had led him to imagine the Oedipus complex.

It is not only that his sexual theory is breathtakingly absurd, but also his other theories like as free association and interpretation of dreams which are basic to psychotherapy were not his discoveries! More significantly, it is claimed that he was the originator of the concept of Unconscioussness  - which is far from the truth. Free association was used by Galton long before Freud. The psychoanalytical interpretation of dreams began long before Freud. As early as 1861, the German psychiatrist W. Griesinger described dreams a imaginary responses to desires. In his work "The Unconsciouss before Freud" White  listed more than 100 (!) predecessors who postulated its existence. Freud regularly appropriated the discoveries of others for himself and he had a personality that made it too easy to him to propagate them.

Freud`s writings refer to only eight (!) cases, of which only six were anylisyd by Freud in person. That really is a poor foundation for a complex theory. Freud`d approach was dogmatic. He refused to apply any sort of validation process to his studies and speculations. In his memories, K.G. Jung recalls a discussion he had with Freud: " My dear Jung, promise me never to abandon the sexual theory. That is the most essential thing of all. You see, we must make a dogma out of it, an unshakeable bulwark". The dogma not only masks a doubt, it also expresses a desire for power. Religion was always just below the surface of Freud`d thought. He identified himself with Moses, and went as far as to create his own myth in Totem and Taboos.

But if there was no substance behind, how was Freud a Success?

-The 20th Century is characterised by sexual liberation following two millenia of religious taboos,and half a century of extreem puritanism.

-The works of Freud were publicly burned in Berlin by the Nazis. As since " my enemy`s enemy is my friend", Freud appears as a victim of oppression who should be defended by anyone who considers himself a democrat.

-Propaganda was well orchestrated by Freud himself and his disciples. It took years to show that what had never been proved was, in fact, false.

-Freud`s theory was a new ideology which attracted thousands of people who, not realising it was false, threw themselves into it hear and soul. Generations of psychoanalysts have been trained. It is a profitable business.

-Freudian dogma is easy to master because it reduces every explanation to sex.It is therefore accessible almost for anyone, unlike Jungian analysis, which is complex and all-embracing, and, consequently, less popular.

-Adhesion to an ideology does not depend on objective criteria.In involves a process of indetification witha master of movement. The more innovative the ideology, and the more it contrasts with the existing order, the more the individual will stand out as different and feel enhanced by his new identity.

-The Church, the only institution in the West representing the Sacred, had degenerated so far, and had found itself so often compromised in the shadowy zones of history that it no longer had the spiritual authority to contest the new doctrine. Moreover, the Freudian ideology has in fact filled the void left by the fall of Christianity.

-And, finally, Freud appeals to the basest instincts and the shadowy regions of the mind. He draws downwards. And it is so much easier to descent that ascent.

To sup it up, Freudian ideology has had a disastrous impact on western consciousness, causing a metaphysical, moral and social regression whose bitter harvest is still being reaped. Moreover, Freud`d theory was the final act of the vast drama of misogyny which, over the past few thousand years, has tarnished the image of motherhood, and of women, in human awareness.

Extracts taken from the book by Gwenael Verez “the search for the Divine Mother” (a well researched book with all sources and refferences).

LOVE, axinia

"Ultimul Client" m-a invitat la o cafea însă eu nu binevoiesc să intru în relații atat de intime cu "elongații"¹. Mi-a spus că scopul vanzării este altul decat cel care îl vedem noi cu toții. "Ultimul Client", în convorbirea telefonică, mi-a spus că noi greșim cu toții. Greșim atunci cand facem previziuni și mai ales greșim cand avem atata încredere în oamenii de langă noi. Greșim atunci cand considerăm angajații ca și frații noștri și mai ales greșim cand ne considerăm pe noi angajați și gandim ca un angajat. Greșim, greșim, greșim. "Ultimul Client" mi-a spus că nu mai cumpără de la noi dacă mai greșim așa. Și i-am promis că nu mai greșim.

Am făcut un nou plan cu "Ultimul Client". I-am spus că, personal, am să mă ocup de progres. Atunci a ras. Mi-a relatat următoarea poveste:

<< Într-o noapte întunecată, așa cum sunt cele de iarnă, friguroasă și înspăimantătoare, doi oamenii împărțeau aceeași scrumieră, cu aceeași țigară din care trăgeau pe rand, cate un fum. Cel mai bătran a vrut să tragă două fumuri odată și i-a spus celui tanăr: "Ce părere ai avea despre mine dacă te-aș ruga să îmi ții și mie țigara ca să trag un fum în plus?". Cel tanăr a acceptat și a ținut de filtrul țigării, odată și încă odată, pană cand degetele bătranului au stins-o pe fundul scrumierei. Tanărul a privit dezamăgit chiștocul fumegand și a întrebat: "Bine, acum, eu nu mai am ce fuma, și nici tu. De ce ai terminat țigara singur?"

Bătranul a răspuns:"Nu am terminat-o, dacă consideri că e bine, poți re-aprinde mucul de țigară, dar ar fi chiar indicat. Cand mi-ai vandut această țigară, mi-ai spus că este în beneficiul amandurora. Apoi ai fost deacord să renunți la beneficiul tău și să mă ajuți pe mine să mă satur. Dacă mai ai țigări de vanzare, le cumpăr cu plăcere, însă, s-ar putea ca acum, tu să fii în stare să cumperi una de la mine. Vrei?"

"Bineînțeles", răspunse tanărul. "Uite banii, îmi dai o țigară?"

Bătranul duse mana la piept de unde scoase un pachet de țigări plin pe care îl întinse tanărului. "Uite", spuse el, "le poți avea pe toate, pentru că, la momentul oportun, mi-ai dat ceea ce îmi trebuia și acum te răsplătesc. Vinde și altora, uite, omul verde din colț pare că are nevoie de o țigară. Hai, du-te, vinde-i o țigară.>>

"Ultimul Client" a închis telefonul. Iar eu am cugetat ceva mai mult la povestea sa. Nu ar fi rău să cugetăm împreună, nu crezi?  (Va urma ...)

"All great achievements require time." — Maya Angelou (Marguerite Ann Johnson) poet american contemporan, fondatoare a Mișcării Americane pentru Drepturile Civile

I mean, really. Where to start?

How is it acceptable to feminists that Obama supporters – such as the bar’s owner who painted the portrait – seem to spend an inordinate amount of time imagining the potential vice president of the United States naked?

How is it acceptable that these same folks would never imagine, say, Hillary Clinton naked?

Is it acceptable to demean a woman seeking a powerful office because she is attractive?

Is it acceptable to make fun of an updo that is actually designed – by her Palin’s own explanation – to unsexify her so she’ll be taken seriously?

Isn’t it creepy that the artist used his daughter as the portrait’s model?

Do liberal men secretly find it perversely sexy that Palin is a hunter – thus putting an automatic rifle in her hand in the portrait?

Why is hunting such a big issue to the Palinphobes – do they want to ban hunting? Coming from what he described as a hunting state, Howard Dean used to brag that he had an "A" rating from the NRA. John Kerry went hunting during the 2004 campaign, didn't he?

Which brings us back to the original question: How does this constitute news?

I'm not sure what to do first, re-read Freud or call Susan Faludi.

Everyone agrees that Sigmund Freud has had a profound impact on Western society and intellectual life. However people are mostly unaware of his theory and, moreover, of the true dimetion of this impact. In fact, the Freudian theory has takend the role of a modern religion in the 20th century.

Interestingly, a century after its invention, psychoanalysis is being challenged on scientific grounds, and criticised with regard to its clinical efficacy. All scientific research conducted with any degree of rigour has shown Freudian theory to be fraudulent. Freud was opposed to the statistical comparison of groups pf patients which is basic to credibility in modern medicine.

What is Freudian theory about?

According to Freud, children begin to enjoy sexual pleasures in early ages. The first stage of childhood sexuality is oral,  during which pleasures come from the mouth. Nursing at the mother`s breast is said to intruduce sexual pleasure. The fatuity of such statements is breathtaking!

After the oral stage, the child is described as passing through  the anal stage and, at the age of 4 years, reaching the Oesipal phase. The young boy allegedly "falls in love" with his mother, and wants to sleep with her. Her therefore views his father as a rival and an enemy who would like to castrate him.

Freud constantly denigrated the role of the mother. As the height of absurdity, he believed that a woman`s desire to have a child was a way to compensating for her lack of a penis! This claim was developed and amplified by many adherents of Freud`s theory.

The impact of the theory on the Western Society

Watson in the USA went so far as to write, in 1928, that maternal love was most dangerous, and could have irreversible consequences on children. His book Psychological Care of Infant and Child enjoyed great success, with sales of over 100.000 and greatly influenced generations on American mothers.

An analysis of 125 papers published in psychiatric journals between 1970 and 1982, reported that mothers were held responsible for 72 types of psychological disorders in their children. Unlike the father, the mother was not considered to be emotionally healthy, and no mother/child relationship was considered normal.

The first consequence of this dinigrating attitude towards mothrehood was to make mothers feel quilty, leaving them with little confidence in themselves, or in the natural and traditional ways of education their children. The resulting undisciplined youngsters, on reaching puberty, had, therefore, ample opportunity to make their parents feel even more guilty by blaming them for all their problems. The appalling state of family life and education today is doubtless Freud`s greates "gift" to our society.

 Extracts taken from the book by Gwenael Verez "the search for the Divine Mother" (a well rsearched and written book with all sources and refferences).

P.S: I just heard from a (western) friend of mine who lives and works in India, that the Freudian theory is on the rise in there...

To be continued here.

 LOVE,

axinia

A wise man once told me, "about 80% of all communication is body-language." My immediate thoughts on this (which I vocalized) were "If that really is the case, then I'm missing out big-time!" To be honest, when he first said it, I thought it was a hyperbole-- it was a bit disconcerting to realize that that might really be the case- after all, I am incapable of reading most body-language.

But thinking about it now, it makes sense. Most of communication between individuals is by means of culture. As I've  briefly gone over in the past, Culture is basically made up of two things: expectations, and those who live according to them. The group of people can be any size, depending on the common interests of the culture-- from global culture (the largest unit), to a clique (the smallest unit).

In any culture, expectations are an inevitable and crucial prerequisites to identifying with one- that is because expectations are the foundation of any culture, of a necessity of any civilization. One such expectation that is believe to be what enabled civilization to exist- is farming. At some point nomads settled down and took the risk of starvation, trusting in the expectation that the crop will grow. Although nomadic culture existed prior to that, and still exists (i.e. homeless people), civilization requires culture, and by extension expectations. For a person to be identified with a particular culture, they must meet those expectations- which are more specific in cliques, and more loosely-defined in a broader range of people.

Of the expectations of culture, most are not said directly, but instead communicated through body-language. This is because, among other reasons, those of a particular culture group are expected to already know-- Those who don't know already don't need to know, since they are not part of that culture (not meeting the expectations). If we are not part of a culture and want to be, we must either figure it out on our own, or directly request info on that culture from someone who is part of it. Although this does make communication more efficient, I think that the primary reason things work this way, is also unsaid- that is, because it's unnatural and overcomplicated to interpret everything to be understood universally.

This is where, for me, the problem lies: Although smaller cultures are optional and and specific, global culture is universally mandatory for anyone who identifies as human, and is collectively known as "common knowledge". I cannot read most body language, and so my common knowledge is limited to what I have taken the initiative to learn-- which in turn means that if I do not even know about the existence of something, I am not even capable of learning it unless someone tells me, or I find out about it by chance.

People that have similar problems are those with Asperger's Syndrome, which in turn is sometimes synonymous with the stereotypical geek. Although I do not know if my own issues fit well even in Aspie culture, the lack of ability to read body language has adversely affected me, in that because most expectations are communicated through body language, and other culture-specific methods, I am unable to appreciate, or even be aware of the vast majority of expectations that other people have of me.

In my previous thoughts concerning what other expected, and expect of me, and how that impacted my own expectations (our own expectations are the cumulation of others- we do not (usually) gain more complete independent expectations until adolescence), I decided that it was because my family had very little demonstrated expectations of me. This perception was also based on the fact that my dad avoids confrontation of any kind, and tends to communicate passively- that is he rarely spells out anything directly, implying his preference instead of asserting his will. Aside from the fact that I spent most of my adolescence (the most crucial period for developing expectations) with people that (from my perspective) had more demonstrated expectations of me, I've realized a much more pressing concern:

If, as it appears, about 80% of communication uses body-language and other culture-specific methods, that means that I am completely oblivious to 80% of what is expected of me, and thus cannot appreciate, acknowledge, or (most importantly) apply and benefit from the vast majority of what is expected of me. Considering that, prior to adult-hood, our thinking is more simplistic and we are more easily influenced, such a deficiency would have a drastic impact of the development of individual expectations.

In fact, in my entire life, the expectations that this wise man had of me, and communicated directly so that I would know in its entirety-- It seems to be the first time I felt that anyone expected anything of me. That is, prior to that, I was aware of many expectations that people (in particular institutions, like school and work), but expectations cannot be appreciated logically or even empirically, but must be known, (quoting The Matrix), "you just know it, through and through".

This is very unfortunate, because expectations are a crucial aspect of not only culture, but essentially every aspect of interpersonal relationships. A person without expectations cannot develop [reciprocal] friendships, and their ability to love is limited and imbalanced.

Expectations are also a necessity in mustering motivation for any task that does not immediately accomplish the goal(s) one might work toward. This can be understood by applying the Triangular Theory of Love, developed by Robert Sternberg:

Love can be split into three primary aspects: Passion, Intimacy, and Commitment. as I will explain in future posts, these correspond directly the Sigmund Freud's Id, Ego, and SuperEgo (in that order- the Id being our source of passion, Ego of intimacy, and SuperEgo of commitment.

The SuperEgo seeks to improve upon itself or others, which in turn requires change.

*note: as I will also explain in future posts, the SuperEgo may conversely seek to destroy itself or others-- this is because, just as "the means" (the shape and quality of what is accomplished) is determined by the Id (level of passion/ desire), Ego (level of security/control) and SuperEgo (level of expectations), "the ends" (the ultimate result) can either be creative or destructive. Although religions tend to assert that good and evil are objective, I think subjective would be more accurate- but regardless of whether of the nature of their existence, it would be more accurate to think of good and evil as "creative and destructive", because not only are there things that appear creative to some and destructive to others, but to some extent, creating anything requires destroying other things, and destroying anything requires creating something else- this is a natural consequence of change, which is why all change has risks.

In other words (The following describes the consequences first of the creative SuperEgo, then of the destructive SuperEgo BTW.):  To progress in the future requires digressing from the past, and to digress in the future requires progressing (emphasizing) the past (FTR progressing the past sounds a bit confusing, which is why we use "regress" to describe that).

If commitment is achieved through expectations, any long-term goals are impossible without oneself and/or others having the expectation that the goal will be accomplished, and of course the individual(s) the goal concerns must be aware of those expectations. I find it interesting (and very surprising) to realize that friendship does not require expectations- that is, a person doesn't need to be important to be a friend. In and of itself, the level of friendship is dependent on the level of intimacy (since friendship is the product of intimacy), and intimacy, in and of itself, is motivated by the Ego- that is, the need for security and control. When I previously defined friendship, I was too idealistic about it- "true friendship" as we know it is produced from reciprocal fulfillment of the need for security and control (intimacy), that is complimented by reciprocal fulfillment of the need for expectations. So interestingly enough, my previous thoughts regarding friendship (see my Love post) although harsh and oversimplified, were more accurate than I had thought. "True friendship", according to the Triangular Theory of Love, is the product of "Companionate Love".

But here's the crucial dilemma (and the original intended focus of this post): How should one (i.e. myself) go about living life if they expect very little of themself, and do not know (and thus cannot appreciate or benefit from) what others expect from them?

Well-- actually, come to think of it, there is a dilemma that is far more severe, and the worst part about it is that I know just how hopeless it is:

I believe that, in accordance with balance, to change any characteristic of oneself, it requires the same amount of effort (be it conscious or subconscious) that was put into developing those qualities to neutralize them, and twice the effort to develop qualities of the opposite nature. To put into context-- History demonstrates how, in spite of centuries of research and experimentation with various treatments, in most cases the success rate for correcting homosexual attraction is either 0%, or close to it. Since homosexuality is not genetic (if it was it would have died out over 4 millennia ago), it must be behavior. My explanation for why sexual behaviors are so (impossibly?) difficult to treat is because sexual desire is the first type of behavior to develop in life, beginning with the first love (normally the mother) *note when I say "sexual", I'm referring to libido. To clarify- Those who conform of Freud psychology believe babies are pure Id- they know they want, but know not what they want (Ego) or how to get it (SuperEgo).

Freud introduced the controversial notion that human development is ultimately motivated by sexual desire (and due to complications in justifying the theory, became a major enemy of feminists (see Penis Envy), so that leads me to believe that "libido" could also mean simply "desire"- but it makes more sense to me by putting it like this: Id is the part of our consciousness motivated to gain back what we lost. Thus, from a broader perspective, desire is born out of a need to regain something which, even if only in our own mind, we once had in some form. Considering the simplicity of a baby's mind (and their life in general), after weaning is completed, the primary thing to get back is obvious.

With gays this would not (normally) apply- so, from what I can tell, the desire (and thus the gay attraction) normally originates in an early childhood memory. That is because the earlier the attraction originates (memories), the more years of effort (in the form of desire) have accumulated in that direction, making change virtually impossible (not only would you have to have to desire to change, but the change cannot occur until present desire accumulates to match and exceed the total amount put in the past.

The dilemma I have now, is that in my entire life up till now, I was not aware other the vast majority of others expectations, and so I was not able to appreciate or benefit from them, and behaved as if very little was expected of me. It's very likely that I gave a bad impression of myself as a result, and my natural talents and love of acquiring and sharing knowledge did not impress people around me as it would have if I had met, or at the very least acknowledged all their other expectations. I did not realize this until relatively recently, and did not understand it until now-- but now that I know this of what good is it to me? It's not a simple feat, after all, to undo and redo 20 years worth of living, and even if I could accomplish it, would it really be worth it? Even if I am a misfit, I'm satisfied with myself, which really doesn't give me any motivation for such an aspiration the first place. Before I could begin such an endeavour, I would first have to know what is expected of me in the first place, and I wouldn't even know where to begin with that!

ภาพข้างต้นคือ เก้าอี้ที่ซิกมันด์ ฟรอยด์ ใช้ในการบำบัดของเขาที่เรียกว่า “จิตวิเคราะห์” (psychoanalysis) โดยผู้รับบริการจะนอนลงบนโซฟา โดยหันศีรษะไปยังเก้าอี้ด้านที่ฟรอยด์นั่ง ฟรอยด์ให้เหตุผลสำหรับวิธีการดังกล่าวว่า เพื่อช่วยให้ผู้รับบริการสามารถบอกเล่าเรื่องราวของตนเองได้อย่างอิสระ (free association)* โดยไม่ถูกรบกวนจากสีหน้าและท่าทางของเขา รวมถึงเหตุผลที่ว่าเขาไม่สามารถอดทนในการนั่งเผชิญหน้ากับผู้รับบริการเป็นเวลาหลายชั่วโมงในแต่ละวัน นอกจากนี้ ฟรอยด์รับสารภาพว่าเขาเคยแอบงีบหลับในขณะที่ฟังผู้รับบริการเล่าอีกด้วย

หมายเหตุ

* free association – เทคนิคหนึ่งของจิตวิเคราะห์ โดยให้ผู้รับบริการบอกเล่าสิ่งใดๆ ก็ตามที่ปรากฎขึ้นภายในใจอย่างต่อเนื่อง ไม่ว่าจะเป็นเรื่องราวที่สลักสำคัญหรือไม่

ภาพแรก: เก้าอี้ที่ใช้ในการทำจิตบำบัดแบบจิตวิเคราะห์ ถ่ายจากพิพิธภัณฑ์ฟรอยด์ ที่กรุงลอนดอน ประเทศอังกฤษ

ภาพที่สอง: ซิกมันด์ ฟรอยด์ กับเก้าอี้ของเขาที่ที่พักในช่วงฤดูร้อน

ที่มาของภาพ: เว็บไซต์ Library of Congress ในส่วนของ Sigmund Freud http://www.loc.gov/exhibits/freud/

-Nathaniel in The Sandman by E.T.A. Hoffman

It would be really traumatic that at such a young age you were told that there is one person in this world that exists only to steal eyes in children who wouldn’t go to sleep, only to feed them on his own. I think every child (that includes me, when I was once), had their shares of frightful experiences. When I was young, I used to imagine scenes in my mind from the sounds that I heard, and sometimes, those mental images that I created haunted me in my dreams. Or maybe there might be some instances when your parents (or anyone older) would scare you off with something (or someone) just to make you do something you wouldn’t want to do, like sleeping in the afternoons or eating your vegetables. I, for once, have been told that the old man living three blocks away from our house kidnaps children who wouldn’t sleep in the afternoons. I’ve believed that with all of my heart, and that old man (who happened to be a noble retired soldier) became my object of fear for quite a long time.

At some point we find it hard to distinguish the thin line between reality and fantasy. Sometimes, the reality-illusion dichotomy fascinates us. At some instances, we became victims of illusion’s occasional tendency to become more genuine than the actual reality. Such is the tragic story of Nathaniel in E.T.A. Hoffman’s The Sandman.

This novella, which is the first in the book of stories of the author’s Die Nachtstucke (The Night Pieces), is one of the best stories that I have read. Maybe because of the fact that we can understand a little bit of human psychology after reading it. In fact, Sigmund Freud, the notable psychoanalyst, interpreted it in his essay The Uncanny.

We discussed this once in our Criticisms class particularly in the Psychoanalytic criticism so I was pleased that I came across with this story. J I’m kind of interested about that graphic story inspired also by the Sandman. I hope I can read that in the future. (^_^)V