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Statistics: Posted by admin — Sat Dec 12, 2015 1:07 am

It is now clear that we are facing an implacable enemy whose avowed objective is world domination by whatever means and at whatever cost. There are no rules in such a game. Hitherto acceptable norms of human conduct do not apply. If the United States is to survive, longstanding concepts of fair play must be reconsidered. We must develop effective espionage and counterespionage services and must learn to subvert, sabotage and destroy our enemies by more clever, more sophisticated and more effective methods than those used against us. It may become necessary that the American people be made acquainted with, understand and support this fundamentally repugnant philosophy.

-- WWII Lieutenant Gen. James Doolittle

John came forward and said: "My Lord, suppose a sinning and a law-breaking man is replete in all iniquities, and he hath ceased from these for the sake of the kingdom of heaven and renounced the whole world and the whole matter therein, and we give him from the beginning onwards the mysteries of the Light which are in the first space from without, and if he receiveth the mysteries, and after a little while again if he returneth and transgresseth, and thereafter again if he turneth and ceaseth from all sins and turneth and renounceth the whole world and the whole matter therein, so that he cometh again and is in great repentance, and if we know truly in truth that he longeth after God, so that we give him the second mystery of the first space which is from without; -- in like manner if he turneth anew and transgresseth and is again in the sins of the world, and again if he thereafter turneth and ceaseth from the sins of the world and again renounceth the whole world and the whole matter therein and again is in great repentance, and we know it with certainty that he is not a play-actor, so that we turn and give him the mysteries of the beginning, which [are] in the first space from without; -- in like manner, if he turneth again and sinneth and is in every type [of sin]; -- desirest thou that we forgive him unto seven times and give him the mysteries which are in the first space from without, unto seven times or not?"

The Saviour answered again and said unto John: "Not only forgive him unto seven times, but amēn, I say unto you: Forgive him unto many times seven times, and every time give him the mysteries from the beginning onwards which are in the first space from without. Perchance ye win the soul of that brother and he inheriteth the Light-kingdom.

-- Pistis Sophia: A Gnostic Miscellany, translated by G.R.S. Mead

The glorification of violence receives some of its strongest reinforcement from the traditional image of the military as a unique noble and honorable enterprise. Within this tradition, killing of the enemy is elevated from the status of a necessary evil to that of a commendable good; productivity and proficiency in its performance are among the marks of the military hero. In the United States, this traditional adulation of the military has suffered some setbacks during the Vietnam War. The elaborately staged homecoming of our prisoners of war was aimed, among other things, at reviving popular enthusiasm for the military by casting these men in the traditional roles of returning heroes. The men deserve our fullest sympathy, respect, and support as human beings who have been subjected to extreme suffering and who have shown a high degree of personal courage. We must also remember, however, that most of these men were not only victims, but also victimizers -- active (and in some cases enthusiastic) participants in the massive bombardments of the people of Vietnam. To treat them as military heroes is to honor them in their roles as victimizers and thus to support our political and military authorities in their efforts to glorify mass violence.

At the other end of the political spectrum, some of the revolutionary rhetoric of recent years has made its own contribution to the glorification of violence (Arendt, 1969; also Kelman, 1968, Chapter 9). Terrorist acts have in some quarters been romanticized and their perpetrators elevated to the status of revolutionary heroes. A revolutionary mystique has evolved in which violence is not merely a means of struggle used as a last resort by oppressed people but a valued end in its own right. Some of the writings of Fanon (1963), in particular, are often cited as intellectual justification for the idea that violence on the part of oppressed people is in itself a vital part of the struggle, serving as a cleansing and creative force.

The glorification of violence among the rank and file -- whether in a military or a revolutionary context -- may well be a response to the dehumanizing experiences to which they themselves have been subjected. Both regimentation and oppression create a feeling of powerlessness, a loss of personal agency, a deprivation of the sense of identity. Violence can offer a person the illusion that he is in control, that he is able to act on his environment, that he has found a means of self-expression. It may be the only way left to him to regain some semblance of identity, to convince himself that he really exists. The sad irony is that violence is a response to dehumanization that only deepens the loss that it seeks to undo; it is an attempt to regain one's sense of identity by further destroying one's sense of community.

The appeal of doctrines (on the right or the left of the political spectrum) that glorify violence can be understood more readily if we recognize their close relationship to commonly held stereotypes of masculinity. In our culture, as in many others, violence is often taken as evidence of the toughness and aggressiveness, the lack of sentimentality, and the emotional stoicism that males are expected to demonstrate. Thus the readiness to proclaim or endorse the glories of violence is often a response to the perceived requirements of the male sex role; to shy away from violence is to fail a challenge to prove one's manliness. Similarly, those who feel particularly oppressed by their powerlessness and lack of personal agency may resort to violence because they see it as a way of regaining their lost manhood.

To counteract the glorification of violence, we must challenge the concept that killing is a heroic enterprise or a legitimate form of self-expression. We must learn to overcome the reluctance to take a firm stand against the jingoist or terrorist who declares that violence is the only way, even at the risk of appearing insufficiently patriotic or insufficiently radical as the case may be. More fundamentally, we must find ways of counteracting the rigid sex-role stereotypes that are so deeply rooted in our culture and that have a profoundly dehumanizing influence. Just as commonly held notions of the female role tend to undermine women's sense of identity by restricting them in the development and expression of personal agency, so do commonly held notions of the male role undermine men's sense of community by restricting them in the development and expression of empathy toward their fellow human beings.

-- Violence Without Moral Restraint: Reflections on the Dehumanization of Victims and Victimizers, by Herbert C. Kelman

For the anti-Semite, what makes the Jew is the presence in him of "Jewishness," a Jewish principle analogous to phlogiston or the soporific virtue of opium. We must not be deceived: explanations on the basis of heredity and race came later; they are the slender scientific coating of this primitive conviction. Long before Mendel and Gobineau there was a horror of the Jew, and those who felt it could not explain it except by saying, like Montaigne of his friendship for La Boétie: "Because he is he, because I am I." Without the presence of this metaphysical essence, the activities ascribed to the Jew would be entirely incomprehensible. Indeed, how could we conceive of the obstinate folly of a rich Jewish merchant who, we are told, makes every effort to ruin his country, whereas if he were reasonable, he would desire the prosperity of the country in which he does business? How could we otherwise understand the evil internationalism of men whom their families, their affections, their habits, their interests, the nature and source of their fortunes should attach to the destiny of a particular country?

Facile talkers speak of a Jewish will to dominate the world. Here again, if we did not have the key, the manifestations of this will would certainly be unintelligible to us. We are told in almost the same breath that behind the Jew lurks international capitalism and the imperialism of the trusts and the munitions makers, and that he is the front man for piratical Bolshevism with a knife between its teeth. There is no embarrassment or hesitation about imputing responsibility for communism to Jewish bankers, whom it would horrify, or responsibility for capitalist imperialism to the wretched Jews who crowd the rue des Rosiers. But everything is made clear if we renounce any expectation from the Jew of a course of conduct that is reasonable and in conformity with his interests, if, instead, we discern in him a metaphysical principle that drives him to do evil under all circumstances, even though he thereby destroy himself. This principle, one may suspect, is magical. On the one hand, it is an essence, a substantial form, and the Jew, whatever he does, cannot modify it, any more than fire can keep itself from burning. On the other hand, it is necessary in order to be able to hate the Jew -- for one does not hate natural phenomena like earthquakes and plagues of locusts -- that it also have the virtue of freedom. Only the freedom in question is carefully limited: The Jew is free to do evil, not good; he has only as much free will as is necessary for him to take full responsibility for the crimes of which he is the author; he does not have enough to be able to achieve a reformation. Strange liberty, which instead of preceding and constituting the essence, remains subordinate to it, is only an irrational quality of it, and yet remains liberty.

There is only one creature, to my knowledge, who is thus totally free and yet chained to evil; that is the Spirit of Evil himself, Satan. Thus the Jew is assimilable to the spirit of evil. His will, unlike the Kantian will, is one which wills itself purely, gratuitously, and universally to be evil. It is the will to evil. Through him Evil arrives on the earth. All that is bad in society (crises, wars, famines, upheavals, and revolts) is directly or indirectly imputable to him. The anti-Semite is afraid of discovering that the world is ill-contrived, for then it would be necessary for him to invent and modify, with the result that man would be found to be the master of his own destinies, burdened with an agonizing and infinite responsibility. Thus he localizes all the evil of the universe in the Jew. If nations war with each other, the conflict does not arise from the fact that the idea of nationality, in its present form, implies imperialism and the clash of interests. No, it is because the Jew is there, behind the governments, breathing discord. If there is a class struggle, it is not because the economic organization leaves something to be desired. It is because Jewish demagogues, hook-nosed agitators, have seduced the workers.

Anti-Semitism is thus seen to be at bottom a form of Manichaeism. It explains the course of the world by the struggle of the principle of Good with the principle of Evil. Between these two principles no reconciliation is conceivable; one of them must triumph and the other be annihilated. Look at Celine: his vision of the universe is catastrophic. The Jew is everywhere, the earth is lost, it is up to the Aryan not to compromise, never to make peace. Yet he must be on his guard: if he breathes, he has already lost his purity, for the very air that penetrates his bronchial tubes is contaminated. Does that not read like a diatribe by a Manichaean? If Celine supported the socialist theses of the Nazis, it was because he was paid to do so. At the bottom of his heart he did not believe in them. For him there is no solution except collective suicide, non-reproduction, death. Others — Maurras or the P.P.F. [4] — are less discouraging. They envisage a long and often doubtful struggle, with the final triumph of Good. It is Ormazd against Ahriman. The reader understands that the anti-Semite does not have recourse to Manichaeism as a secondary principle of explanation. It is the original choice he makes of Manichaeism which explains and conditions anti-Semitism. We must therefore ask ourselves what this original choice can mean for a man of today.

Let us compare for a moment the revolutionary idea of the class struggle with the Manichaeism of the anti-Semite. In the eyes of the Marxist, the class struggle is in no sense a struggle between Good and Evil; it is a conflict of interests between human groups. The reason why the revolutionary adopts the point of view of the proletariat is, first of all, because it is his own class, then because it is oppressed, because it is by far the most numerous and consequently involves the fate of mankind in its own destiny, finally because the results of its victory will necessarily include the abolition of the class structure. The goal of the revolutionary is to change the organization of society. To do that it will no doubt be necessary to destroy the old regime. But that will not be sufficient; above all it will be necessary to build a new order. If by some impossible chance the privileged class were willing to co-operate in the socialist reconstruction and gave clear proofs of its good faith, there would be no valid reason for repulsing it. If it is highly improbable that it will offer its support to the socialists in good faith, it is because its very situation as a privileged class prevents it from doing so, not because of some indefinable interior demon which impels it to do evil in its own despite. In any case, if portions of this class break away from it, they can be constantly assimilated to the oppressed class, and they will be judged by their acts, not by their essence. "I don't give a damn for your eternal essence," Politzer told me one day.

On the other hand, the Manichaean anti-Semite puts his emphasis on destruction. What he sees is not a conflict of interests but the damage which an evil power causes society. Therefore Good consists above all in the destruction of Evil. Underneath the bitterness of the anti-Semite is concealed the optimistic belief that harm only will be re-established of itself, once Evil is eliminated. His task is therefore purely negative: there is no question of building a new society, but only of purifying the one which exists. In the attainment of this goal the co-operation of Jews of good will would be useless and even fatal, and anyhow no Jew could be a man of good will. Knight-errant of the Good, the anti-Semite is a holy man. The Jew also is holy in his manner — holy like the untouchables, like savages under the interdict of a taboo. Thus the conflict is raised to a religious plane, and the end of the combat can be nothing other than a holy destruction.

The advantages of this position are many. To begin with, it favours laziness of mind. We have seen that the anti-Semite understands nothing about modern society. He would be incapable of conceiving of a constructive plan; his action cannot reach the level of the methodical; it remains on the ground of passion. To a long-term enterprise he prefers an explosion of rage analogous to the running amuck of the Malays. His intellectual activity is confined to interpretation; he seeks in historical events the signs of the presence of an evil power. Out of this spring those childish and elaborate fabrications which give him his resemblance to the extreme paranoiacs. In addition, anti-Semitism channels evolutionary drives toward the destruction of certain men, not of institutions. An anti-Semitic mob will consider it has done enough when it has massacred some Jews and burned a few synagogues. It represents, therefore, a safety valve for the owning classes, who encourage it and thus substitute for a dangerous hate against their regime a beneficent hate against particular people. Above all this naive dualism is eminently reassuring to the anti-Semite himself. If all he has to do is to remove Evil, that means that the Good is already given. He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder the responsibilities of the moral choice he has made.

It is not by chance that the great outbursts of anti-Semitic rage conceal a basic optimism. The anti-Semite has cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, the less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti-Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti-Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good.

But that is not all, and now we touch on the domain of psychoanalysis. Manichaeism conceals a deep-seated attraction toward Evil. For the anti-Semite Evil is his lot, his Job's portion. Those who come after will concern themselves with the Good, if there is occasion. As for him, he is in the front rank of society, fighting with his back turned to the pure virtues that he defends. His business is with Evil; his duty is to unmask it, to denounce it, to measure its extent. That is why he is so obsessed with piling up anecdotes that reveal the lubricity of the Jew, his appetite for money, his ruses, and his treasons. He bathes his hands in ordure. Read again La France Juive of Drumont; that book of a "high French morality" is a collection of ignoble or obscene stories. Nothing reflects better the complex nature of the anti-Semite. Since through fear of standing out from the crowd he has not wished to choose his Good, allowing everybody else's to be imposed on him, his morality is never based on an intuition of values or on what Plato calls Love. It shows itself only by the strictest taboos, by the most rigorous and most gratuitous imperatives.

What he contemplates without intermission, that for which he has an intuition and almost a taste, is Evil. He can thus glut himself to the point of obsession with the recital of obscene or criminal actions which excite and satisfy his perverse leanings; but since at the same time he attributes them to those infamous Jews on whom he heaps his scorn, he satisfies himself without being compromised. In Berlin I knew a Protestant in whom sexual desire took the form of indignation. The sight of women in bathing suits aroused him to fury; he willingly encouraged that fury and passed his time at swimming pools. The anti-Semite is like that, and one of the elements of his hatred is a profound sexual attraction toward Jews.

-- Anti-Semite and Jew: An Exploration of the Etiology of Hate, by Jean-Paul Sartre

Statistics: Posted by admin — Fri Jul 31, 2015 11:36 am

Another statement by a comic-book expert that has gained wide currency is that comic books contain "a strikingly advanced concept of femininity and masculinity." In further explanation of this statement it is said: "Women in the stories are placed on an equal footing with men and indulge in the same type of activities. They are generally aggressive and have positions which carry responsibility. Male heroes predominate but to a large extent even these are essentially unsexed creatures. The men and women have secondary sexual mannerisms, but in their relationship to each other they are de-sexed."

If a normal person looks at comic books in the light of this statement he soon realizes that the "advanced concept of femininity and masculinity" is really a regressive formula of perversity. Let's compare this statement with the facts. One of the many comics endorsed by this child psychiatrist has the typical Batman story, the muscular superman who lives blissfully with an adolescent. Is it so advanced to suggest, stimulate or reinforce such fantasies? The normal concept for a boy is to wish to become a man, not a superman, and to live with a girl rather than with a superheroic he-man. One team-expert has himself admitted that among the three comic-book characters "most widely disapproved" by adults are Superman and Batman -- the prototypes of this "advanced concept of masculinity." Evidently the healthy normal adult rejects them.

As to the "advanced femininity," what are the activities in comic books which women "indulge in on an equal footing with men"? They do not work. They are not homemakers. They do not bring up a family. Mother-love is entirely absent. Even when Wonder Woman adopts a girl there are Lesbian overtones. They are either superwomen flying through the air, scantily dressed or uniformed, outsmarting hostile natives, animals or wicked men, functioning like Wonder Woman in a fascistic-futurist setting, or they are molls or prizes to be pushed around and sadistically abused. In no other literature for children has the image of womanhood been so degraded. Where in any other childhood literature except children's comics do you find a woman called (and treated as) a "fat slut"? The activities which women share with men are mostly related to force and violence. I admit they often use language -- "advanced," I suppose -- which is not usually associated with women. Dr. Richmond Barbour mentions an example: "'Try this in ya belly, ya louse' the young lady says as she shoots the uniformed policeman in his midsection. Scantily dressed, thighs and breasts exposed, she is leading three similar gun-girls. One has been shot, and she is falling. Another girl shoots at the police with a revolver and mutters, 'Here's one fer luck!'"

The prototype of the super-she with "advanced femininity" is Wonder Woman, also endorsed by this same expert. Wonder Woman is not the natural daughter of a natural mother, nor was she born like Athena from the head of Zeus. She was concocted on a sales formula. Her originator, a psychologist retained by the industry, has described it: "Who wants to be a girl? And that's the point. Not even girls want to be girls.... The obvious remedy is to create a feminine character with all the strength of Superman.... Give (men) an alluring woman stronger than themselves to submit to and they'll be proud to become her willing slaves." Neither folklore nor normal sexuality, nor books for children, come about this way. If it were possible to translate a cardboard figure like Wonder Woman into life, every normal-minded young man would know there is something wrong with her.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

Many of the people studied in the experiment were in some sense against what they did to the learner, and many protested even while they obeyed. But between thoughts, words, and the critical step of disobeying a malevolent authority lies another ingredient, the capacity for transforming beliefs and values into action. Some subjects were totally convinced of the wrongness of what they were doing but could not bring themselves to make an open break with authority. Some derived satisfaction from their thoughts and felt that -- within themselves, at least -- they had been on the side of the angels. What they failed to realize is that subjective feelings are largely irrelevant to the moral issue at hand so long as they are not transformed into action. Political control is effected through action. The attitudes of the guards at a concentration camp are of no consequence when in fact they are allowing the slaughter of innocent men to take place before them. Similarly, so-called “intellectual resistance” in occupied Europe -- in which persons by a twist of thought felt that they had defied the invader -- was merely indulgence in a consoling psychological mechanism. Tyrannies are perpetuated by diffident men who do not possess the courage to act out their beliefs. Time and again in the experiment people disvalued what they were doing but could not muster the inner resources to translate their values into action.

A variation of the basic experiment depicts a dilemma more common than the one outlined above: the subject was not ordered to push the trigger that shocked the victim, but merely to perform a subsidiary act (administering the word-pair test) before another subject actually delivered the shock. In this situation, 37 of 40 adults from the New Haven area continued to the highest shock level on the generator. Predictably, subjects excused their behavior by saying that the responsibility belonged to the man who actually pulled the switch. This may illustrate a dangerously typical situation in complex society: it is psychologically easy to ignore responsibility when one is only an intermediate link in a chain of evil action but is far from the final consequences of the action. Even Eichmann was sickened when he toured the concentration camps, but to participate in mass murder he had only to sit at a desk and shuffle papers. At the same time the man in the camp who actually dropped Cyclon-B into the gas chambers was able to justify his behavior on the grounds that he was only following orders from above. Thus there is a fragmentation of the total human act; no one man decides to carry out the evil act and is confronted with its consequences. The person who assumes full responsibility for the act has evaporated. Perhaps this is the most common characteristic of socially organized evil in modern society.

The problem of obedience, therefore, is not wholly psychological. The form and shape of society and the way it is developing have much to do with it. There was a time, perhaps, when men were able to give a fully human response to any situation because they were fully absorbed in it as human beings. But as soon as there was a division of labor among men, things changed. Beyond a certain point, the breaking up of society into people carrying out narrow and very special jobs takes away from the human quality of work and life. A person does not get to see the whole situation but only a small part of it, and is thus unable to act without some kind of over-all direction. He yields to authority but in doing so is alienated from his own actions.

-- Obedience to Authority, by Stanley Milgram

Washington, D.C., 25 February 2003 - The National Security Archive at George Washington University today published on the Web a series of declassified U.S. documents detailing the U.S. embrace of Saddam Hussein in the early 1980's, including the renewal of diplomatic relations that had been suspended since 1967. The documents show that during this period of renewed U.S. support for Saddam, he had invaded his neighbor (Iran), had long-range nuclear aspirations that would "probably" include "an eventual nuclear weapon capability," harbored known terrorists in Baghdad, abused the human rights of his citizens, and possessed and used chemical weapons on Iranians and his own people. The U.S. response was to renew ties, to provide intelligence and aid to ensure Iraq would not be defeated by Iran, and to send a high-level presidential envoy named Donald Rumsfeld to shake hands with Saddam (20 December 1983).

--U.S. Documents Show Embrace of Saddam Hussein in Early 1980s Despite Chemical Weapons, External Aggression, Human Rights Abuses, by The National Security Archive

In March 1960, President Dwight Eisenhower of the United States approved a CIA plan to overthrow Castro. The strategy was organised by Bissell. Sidney Gottlieb of the CIA Technical Services Division was asked to come up with proposals that would undermine Castro's popularity with the Cuban people. Plans included a scheme to spray a television studio in which he was about to appear with an hallucinogenic drug and contaminating his shoes with thallium which they believed would cause the hair in his beard to fall out.

These schemes were rejected and instead Bissell decided to arrange the assassination of Fidel Castro. In September 1960, Bissell and Allen W. Dulles, the director of the Central Intelligence Agency (CIA), initiated talks with two leading figures of the Mafia, Johnny Roselli and Sam Giancana. Later, other crime bosses such as Carlos Marcello, Santos Trafficante and Meyer Lansky became involved in this plot against Castro.

The strategy was managed by Sheffield Edwards and Robert Maheu, a veteran of CIA counter-espionage activities, was instructed to offer the Mafia $150,000 to kill Fidel Castro. The advantage of employing the Mafia for this work is that it provided CIA with a credible cover story. The Mafia were known to be angry with Castro for closing down their profitable brothels and casinos in Cuba. If the assassins were killed or captured the media would accept that the Mafia were working on their own.

The Federal Bureau of Investigation had to be brought into this plan as part of the deal involved protection against investigations against the Mafia in the United States. Castro was later to complain that there were twenty ClA-sponsored attempts on his life. Eventually Johnny Roselli and his friends became convinced that the Cuban revolution could not be reversed by simply removing its leader. However, they continued to play along with this CIA plot in order to prevent them being prosecuted for criminal offences committed in the United States.

-- BIOGRAPHIES OF MAJOR PLAYERS, by spartacus.schoolnet.co.uk

Statistics: Posted by admin — Fri Jul 31, 2015 11:35 am

Nihilism is the belief that all values are baseless and that nothing can be known or communicated. It is often associated with extreme pessimism and a radical skepticism that condemns existence. A true nihilist would believe in nothing, have no loyalties, and no purpose other than, perhaps, an impulse to destroy. While few philosophers would claim to be nihilists, nihilism is most often associated with Friedrich Nietzsche who argued that its corrosive effects would eventually destroy all moral, religious, and metaphysical convictions and precipitate the greatest crisis in human history. In the 20th century, nihilistic themes--epistemological failure, value destruction, and cosmic purposelessness--have preoccupied artists, social critics, and philosophers. Mid-century, for example, the existentialists helped popularize tenets of nihilism in their attempts to blunt its destructive potential. By the end of the century, existential despair as a response to nihilism gave way to an attitude of indifference, often associated with antifoundationalism.

-- Nihilism, by Alan Pratt, Ph.D.

The experts further claim that comic books are an aid for children in their general adaptation to life and, as one of them puts it, can serve as "mechanisms for personal experimentation with reality." It is not clear how children are supposed to do this. Are they supposed to play the hunters or the hunted? The torturers or the tortured? The rapers or the raped? Are they to fantasy that they stab wild animals or girls in the eye or that wild animals will come to their aid when they need help? Where does the reality of life come in? Adaptation to the reality of life consists in learning to use one's faculties for something constructive, to make an effort to apply oneself, to seek guidance from those who know better, to respect the rights and wishes of others, to learn self-discipline. The reality of life may consist in a struggle, but that does not mean a continual violent physical fight between those who are not allowed to kill and those who are permitted to kill.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

Dr. George E. Reed, director of a large psychiatric hospital affiliated with McGill University, in a paper read before the American Psychiatric Association, reported on a study of the effect of comic books on normal children from seven to fourteen. He proceeded in a strictly scientific manner, using among other procedures a "game technique." He determined the latent as well as manifest meaning of the pictures to the child. It is noteworthy that his observations were made before crime comics came to full bloom in the blood-and-bra formula. In contrast to the experts for the defense, Dr. Reed said what the comic books are about: "Violence is the continuous theme, not only violence to others but in the impossible accomplishments of the heroes, heroines and animals." He found undue stress on superdevelopment of hero and heroine: "... any variation from this 'norm' is the subject of suspicion, ridicule or pity." He noted that "distorted educational data are common"; that "direct action" by the hero is "superior to the dumb and incompetent police"; that race hatred is taught: "... foreigners are all criminals"; that "scantily clad females [are] man-handled or held in a position of opisthotonos [exaggerated intercourse-like position]." It was his opinion that juvenile delinquency is in part dependent on environment and that "comic books are of increasing importance as a part of children's environment." With regard to sexual development he drew this important conclusion: "The repeated visualization of women being treated violently by men can do nothing but instill an ambivalent emotional attitude in the child toward heterosexual contacts." In other words, he pointed to a profound disturbance of normal psychosexual development of children through the medium of comic books. As a result of his studies he regarded it as "fallacious" to consider comic books as a substitute for mythology or folklore, or to regard them as a normal emotional outlet for normal children. In vain will you look for any mention of this carefully weighed psychiatric report in any of the writings of the team-experts professing to express both sides and enlighten the public.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

The learning of aggressive attitudes is facilitated when respected and glorified figures, for example, professional athletes, movie stars, and political figures, engage in various kinds of aggressive behavior for which they reap many rewards. It is easy for a youngster to justify aggressive solutions to problems by referring to norms for such behavior promulgated by the media and others.

--Stability of Aggression Over Time and Generations, by L. Rowell Huesmann and Leonard D. Eron

-- 9/11 Synthetic Terrorism Made in USA, by Webster Griffin Tarpley

But it must be noted that, as I began to say just now, this love is not as a rule felt at first, but only the dryness and emptiness are felt whereof we are speaking. Then in place of this love which afterwards becomes gradually enkindled, what the soul experiences in the midst of these aridities and emptinesses of the faculties is an habitual care and solicitude with respect to God, together with grief and fear that it is not serving Him. But it is a sacrifice which is not a little pleasing to God that the soul should go about afflicted and solicitous for His love. This solicitude and care leads the soul into that secret contemplation, until, the senses (that is, the sensual part) having in course of time been in some degree purged of the natural affections and powers by means of the aridities which it causes within them, this Divine love begins to be enkindled in the spirit. Meanwhile, however, like one who has begun a cure, the soul knows only suffering in this dark and arid purgation of the desire; by this means it becomes healed of many imperfections, and exercises itself in many virtues in order to make itself meet for the said love, as we shall now say with respect to the line following: Oh, happy chance! When God leads the soul into this night of sense in order to purge the sense of its lower part and to subdue it, unite it and bring it into conformity with the spirit, by setting it in darkness and causing it to cease from meditation (as He afterwards does in order to purify the spirit to unite it with God, as we shall afterwards say), He brings it into the night of the spirit, and (although it appears not so to it) the soul gains so many benefits that it holds it to be a happy chance to have escaped from the bonds and restrictions of the senses of or its lower self, by means of this night aforesaid; and utters the present line, namely: Oh, happy chance!

-- Dark Night of the Soul, by St. John of the Cross

You should become serious, and hence take your leave from science. There is too much childishness in it. Your way goes toward the depths. Science is too superficial, mere language, mere tools....

I believe that we have the choice: I preferred the living wonders of the God. I daily weigh up my whole life and I continue to regard the fiery brilliance of the God as a higher and fuller life than the ashes of rationality. The ashes are suicide to me.

-- The Red Book: Liber Novus, by C.G. Jung

[Arthur Dent] Look, I hate to ask this Ford, but what exactly am I doing here?
[Ford Prefect] Simple. I rescued you from the Earth.
[Arthur Dent] Well, what happened to the Earth?
[Ford Prefect] It's been disintegrated.
[Arthur Dent] Has it?
[Ford Prefect] Yes. It just boiled away into space.
[Arthur Dent] Listen, I'm a bit upset about that.
[Ford Prefect] Oh, well.
[Arthur Dent] All gone? Nothing left? What about the book? Maybe the book's got something!
[WHIRRING]
[Arthur Dent] It doesn't seem to have an entry.
[Ford Prefect] Yes, it does -- at the bottom of the screen. Under Eccentrica Gullumbits, the triple-breasted whore of Eroticon 6.
[Arthur Dent] Oh, yes. What does it say? "Harmless." Just one word? Harmless?
[Ford Prefect] Well, it's the old edition. Listen, there are 100 billion stars in the Galaxy, and not much space in the book. No one knew much about Earth then, of course!
[Arthur Dent] Well, I hope you managed to rectify that a bit!
[Ford Prefect] Well, yes. I transmitted a new entry off to the editor. It's not much, but it's still an improvement.
[Arthur Dent] What does it say now?
[Ford Prefect] "Mostly harmless."
[Arthur Dent] "Mostly harmless"?
[Ford Prefect] Oh, come. I think that's pretty good coverage for a disintegrated pile of rubble!
[Arthur Dent] I see. And that's supposed to make me feel better, is it?
[Ford Prefect] Come on! Let's get down to the teleport.

-- Hitchhiker's Guide to the Galaxy, directed by Douglas Adams

Concerning woman, one should only talk unto men....Everything in woman is a riddle, and everything in woman hath one solution -- it is called pregnancy....Man is for woman a means: the purpose is always the child. But what is woman for man? ...Man shall be trained for war, and woman for the recreation of the warrior: all else is folly....Bitter is even the sweetest woman....A plaything let woman be, pure and fine like the precious stone, illumined with the virtues of a world not yet come....Let man fear woman when she hateth: for man in his innermost soul is merely evil; woman, however, is mean....The happiness of man is, "I will." The happiness of woman is, "He will." ...Obey, must the woman, and find a depth for her surface. Surface, is woman's soul, a mobile, stormy film on shallow water. Man's soul, however, is deep, its current gusheth in subterranean caverns: woman surmiseth its force, but comprehendeth it not...."Thou goest to women? Do not forget thy whip!" ...Worthy did this man seem, and ripe for the meaning of the earth: but when I saw his wife, the earth seemed to me a home for madcaps. Yea, I would that the earth shook with convulsions when a saint and a goose mate with one another....Careful, have I found all buyers, and all of them have astute eyes. But even the astutest of them buyeth his wife in a sack....When ye despise pleasant things, and the effeminate couch, and cannot couch far enough from the effeminate: there is the origin of your virtue....Sooner will I believe in the man in the moon than in the woman....And because we know little, therefore are we pleased from the heart with the poor in spirit, especially when they are young women! ...Thus would I have man and woman: fit for war, the one; fit for maternity...Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love: for I love thee, O Eternity!

-- Thus Spake Zarathustra, by Friedrich Nietzsche

-- Why It's So Easy for Me to Hate Other Women, by C. Rhodes

The foundations of early Christian misogyny — its guilt about sex, its insistence on female subjection, its dread of female seduction — are all in St. Paul's epistles.

-- Misogyny, by Wikipedia

Statistics: Posted by admin — Fri Jul 31, 2015 11:34 am

The tragedy in Charleston last week will no doubt lead to more discussion of several important and recurring issues in American culture—particularly racism and gun violence—but these dialogues are unlikely to bear much fruit until the nation undertakes a serious self-examination. Decrying racism and gun violence is fine, but for too long America’s social dysfunction has continued to intensify as the nation has ignored a key underlying pathology: anti-intellectualism.

America is killing itself through its embrace and exaltation of ignorance, and the evidence is all around us. Dylann Roof, the Charleston shooter who used race as a basis for hate and mass murder, is just the latest horrific example. Many will correctly blame Roof's actions on America's culture of racism and gun violence, but it's time to realize that such phenomena are directly tied to the nation's culture of ignorance.

In a country where a sitting congressman told a crowd that evolution and the Big Bang are “lies straight from the pit of hell,” where the chairman of a Senate environmental panel brought a snowball into the chamber as evidence that climate change is a hoax, where almost one in three citizens can’t name the vice president, it is beyond dispute that critical thinking has been abandoned as a cultural value. Our failure as a society to connect the dots, to see that such anti-intellectualism comes with a huge price, could eventually be our downfall.

In considering the senseless loss of nine lives in Charleston, of course racism jumps out as the main issue. But isn’t ignorance at the root of racism? And it’s true that the bloodshed is a reflection of America's violent, gun-crazed culture, but it is only our aversion to reason as a society that has allowed violence to define the culture. Rational public policy, including policies that allow reasonable restraints on gun access, simply isn't possible without an informed, engaged, and rationally thinking public.

Some will point out, correctly, that even educated people can still be racists, but this shouldn’t remove the spotlight from anti-intellectualism. Yes, even intelligent and educated individuals, often due to cultural and institutional influences, can sometimes carry racist biases. But critically thinking individuals recognize racism as wrong and undesirable, even if they aren’t yet able to eliminate every morsel of bias from their own psyches or from social institutions. An anti-intellectual society, however, will have large swaths of people who are motivated by fear, susceptible to tribalism and simplistic explanations, incapable of emotional maturity, and prone to violent solutions. Sound familiar?

And even though it may seem counter-intuitive, anti-intellectualism has little to do with intelligence. We know little about the raw intellectual abilities of Dylann Roof, but we do know that he is an ignorant racist who willfully allowed irrational hatred of an entire demographic to dictate his actions. Whatever his IQ, to some extent he is a product of a culture driven by fear and emotion, not rational thinking, and his actions reflect the paranoid mentality of one who fails to grasp basic notions of what it means to be human.

What Americans rarely acknowledge is that many of their social problems are rooted in the rejection of critical thinking or, conversely, the glorification of the emotional and irrational.

-- Anti-Intellectualism Is Killing America, by David Niose

[Arthur Dent] Ow! Let go of me, you brute!
[Ford Prefect] Don't worry -- I'll think of something.
[Vogon Guard] Resistance is useless!
[Arthur Dent] What is all this, Ford? I woke up this morning, thought I'd have a nice, relaxed day, do a bit of reading, brush the dog. It's just now after 4:00 in the afternoon, and I'm already being thrown out of an alien spaceship five light years from the smoking remains of the Earth.
[Ford Prefect] Alright, just stop panicking!
[Arthur Dent] Who said anything about panicking?
This is just culture shock! Wait till I've settled down and found my bearings! Then I'll start panicking!
[Ford Prefect] Arthur, you're getting hysterical! Shut up!
[Vogon Guard] Resistance is useless!
[Ford Prefect] And you!
[Vogon Guard] Resistance is useless!
[Ford Prefect] Aw, give it a rest! Do you enjoy this sort of thing?
[Vogon Guard] What? What do you mean?
[Ford Prefect] I mean, does it give you a full, satisfying life?
[Vogon Guard] Full, satisfying life?
[Ford Prefect] Yeah, stomping around, shouting, pushing people off spaceships.
[Vogon Guard] Well, the hours are good!
[Ford Prefect] They'd have to be!
[Arthur Dent] Ford, what are you doing?
[Ford Prefect] [To Arthur] Shh! [To Vogon Guard] So, the hours are good, are they?
[Vogon Guard] Yeah. But now you come to mention it, most of the actual minutes are pretty lousy. Except some of the shouting I quite like. RESISTANCE ... !
[Ford Prefect] Sure, yes, you're good at that, I can tell. But if the rest of it is so lousy, why do you do it? The girls?
The rubber? The machismo?
[Vogon Guard] Oh, I don't know, really. I think I just sort of ... do it. You see, my aunt said that spaceship guard was a good career for a young Vogon, you know: the uniform, the low-slung stun-ray holster, mindless tedium.
[Arthur Dent] Ford, this guy's half-throttling me!
[Ford Prefect] Yeah, but try and understand his problem. Here he is, poor guy, his entire life is spent stamping around, pushing people off spaceships ...
[Vogon Guard] And shouting ...
[Ford Prefect] Yeah, and shouting! Yeah! And he doesn't even know why he's doing it.
[Arthur Dent] Oh, poignant, very poignant!
[Vogon Guard] Oh, put it like that ...
[Ford Prefect] Good lad.
[Vogon Guard] All right, but what's the alternative?
[Ford Prefect] Well, stop doing it of course! Tell them you're not going to do it any more. Stand up to them!
[Vogon Guard] Doesn't sound that great to me!
[Ford Prefect] Oh, but that's just the start. There's more to it than that, you see ...
[Vogon Guard] No, if it's all the same to you, I think I'll just get you two shoved out ...
and then get on with some other piece of shouting I've got to do. RESISTANCE IS USELESS!
[Ford Prefect] But come on now, look!
[Arthur Dent] Ow! Stop that!
[Ford Prefect] Hang on! There's music and art and things to tell you about yet!
[Vogon Guard] I think I better just stick to what I know, thanks ...
but thanks for taking an interest.
[Arthur Dent] I've got a headache! I don't want to go to heaven with a headache! I'll be all cross, and I won't enjoy it.
[Ford Prefect] Look. There's a whole world you know nothing about. Now listen. How about this ...?
(he hums Beethoven's Fifth) Doesn't that stir anything in you?
[Vogon Guard] No. Bye.
I'll tell my aunt what you said.
[CLANG!]
[Ford Prefect] Potentially bright lad, I thought.
[Vogon Guard] (He hums Beethoven's Fifth) Nah!

-- Hitchhiker's Guide to the Galaxy, directed by Douglas Adams

When you point one finger, there are three fingers pointing back to you.

The team-experts like the word deep. It occurs over and over again in their writings, e.g. "the appeal of comic books is deeply rooted in our emotional nature." They use this word as an answer to any objection that is raised. The reply that things are "deep" or "deeper" or "far deeper" is supposed to answer everything. In one short paper the word occurs four times: "The motivation toward unsocial acts lies much deeper than any casual contact with ideas on a printed page"; the language habits of children "derive from deeply rooted home and school standards and not from any casual contact with any entertainment medium"; these "comic book characters are deeply human"; only if a child is "in deep emotional conflict he may be further burdened or disturbed by his comics reading." One hopes to find in these writings at least one case where a comic-book addict seemed to be adversely influenced by comics in which it was proved that not comic books but something "deep" was the real cause. But in all the writings of the experts I found not a single case like this. Instead there are again and again flat statements like this: "the roots of delinquency and crime are far deeper," or "... the roots of [the] difficulties lie in ... his life ... rather than in the storybooks that he reads." Who then has gone to the root of the problem? One expert tells us: "Superman strikes at the root of juvenile delinquency" and apparently this is "deep" enough.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

The violence that manifests itself in violent crimes is not the expression of an inborn instinct of aggression and destruction. People like to be non-violent. It is always other negative factors in personality development and in the social medium where growth of the personality takes place that lead to murderous acts of violence. The murderer can never kill without a transformation of values which may come from the innermost mind but is always derived ultimately from social prejudgments and prejudices.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

A common argument against relativism suggests that it inherently contradicts, refutes, or stultifies itself: the statement "all is relative" classes either as a relative statement or as an absolute one. If it is relative, then this statement does not rule out absolutes. If the statement is absolute, on the other hand, then it provides an example of an absolute statement, proving that not all truths are relative. However, this argument against relativism only applies to relativism that positions truth as relative–i.e. epistemological/truth-value relativism. More specifically, it is only extreme forms of epistemological relativism that can come in for this criticism as there are many epistemological relativists who posit that some aspects of what is regarded as factually "true" are not universal, yet still accept that other universal truths exist (e.g. gas laws or moral laws).

Another argument against relativism posits a Natural Law. Simply put, the physical universe works under basic principles: the "Laws of Nature". Some contend that a natural Moral Law may also exist, for example as argued by Richard Dawkins in The God Delusion (2006) and addressed by C. S. Lewis in "Mere Christianity" (1952). Dawkins said "I think we face an equal but much more sinister challenge from the left, in the shape of cultural relativism -- the view that scientific truth is only one kind of truth and it is not to be especially privileged". Philosopher Hilary Putnam, among others, states that some forms of relativism make it impossible to believe one is in error. If there is no truth beyond an individual's belief that something is true, then an individual cannot hold their own beliefs to be false or mistaken. A related criticism is that relativizing truth to individuals destroys the distinction between truth and belief.

-- Relativism, by Wikipedia

The cultural background of millions of American children comes from the teaching of the home, the teaching of the school (and church), the teaching of the street and from crime comic books. For many children the last is the most exciting. It arouses their interest, their mental participation, their passions and their sympathies, but almost entirely in the wrong direction. The atmosphere of crime comic books is unparalleled in the history of children's literature of any time or any nation. It is a distillation of viciousness. The world of the comic book is the world of the strong, the ruthless, the bluffer, the shrewd deceiver, the torturer and the thief. All the emphasis is on exploits where somebody takes advantage of somebody else, violently, sexually or threateningly. It is no more the world of braves and squaws, but one of punks and molls. Force and violence in any conceivable form are romanticized. Constructive and creative forces in children are channeled by comic books into destructive avenues. Trust, loyalty, confidence, solidarity, sympathy, charity, compassion are ridiculed. Hostility and hate set the pace of almost every story. A natural scientist who had looked over comic books expressed this to me, tersely, "In comic books life is worth nothing; there is no dignity of a human being."

-- Seduction of the Innocent, by Fredric Wertham, M.D.

The most subtle and pervading effect of crime comics on children can be summarized in a single phrase: moral disarmament. I have studied this in children who do not commit overt acts of delinquency, who do not show any of the more conspicuous symptoms of emotional disorder and who may not have difficulty in school. The more subtle this influence is, the more detrimental it may be. It is an influence on character, on attitude, on the higher functions of social responsibility, on superego formation and on the intuitive feeling for right and wrong. To put it more concretely, it consists chiefly in a blunting of the finer feelings of conscience, of mercy, of sympathy for other people's suffering and of respect for women as women and not merely as sex objects to be bandied around or as luxury prizes to be fought over. Crime comics are such highly flavored fare that they affect children's taste for the finer influences of education, for art, for literature and for the decent and constructive relationships between human beings and especially between the sexes.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

The Individual and Liberty.

Anti-individualistic, the Fascist conception is for the State; it is for the individual only in so far as he coincides with the State, universal consciousness and will of man in his historic existence. It is opposed to the classic Liberalism which arose out of the need of reaction against absolutism, and had accomplished its mission in history when the State itself had become transformed in the popular will and consciousness.

Liberalism denied the State in the interests of the particular individual; Fascism reaffirms the State as the only true expression of the individual.

And if liberty is to be the attribute of the real man, and not of the scarecrow invented by the individualistic Liberalism, then Fascism is for liberty. It is for the only kind of liberty that is serious—the liberty of the State and of the individual in the State. Because, for the Fascist, all is comprised in the State and nothing spiritual or human exists—much less has any value—outside the State. In this respect Fascism is a totalising concept, and the Fascist State—the unification and synthesis of every value—interprets, develops and potentiates the whole life of the people.

-- The Doctrine of Fascism, by Benito Mussolini

Racism, by its perhaps simplest definition, is prejudice and discrimination based on race. One with racist beliefs might hate certain groups of people according to their race (i.e., bigotry), or in the case of institutional racism, certain racial groups may be denied rights or benefits. Racism inherently starts with the assumption that there are taxonomic differences between different groups of people. Without this assumption, prejudices against different peoples would be categorized as being prejudices related to national or regional origin, religion, occupation, social status or some other distinction.

--Racism, by Wikipedia

This peculiar linking-together of opposites -- knowledge with ignorance, cynicism with fanaticism -- is one of the chief distinguishing marks of Oceanic society. The official ideology abounds with contradictions even when there is no practical reason for them. Thus, the Party rejects and vilifies every principle for which the Socialist movement originally stood, and it chooses to do this in the name of Socialism. It preaches a contempt for the working class unexampled for centuries past, and it dresses its members in a uniform which was at one time peculiar to manual workers and was adopted for that reason. It systematically undermines the solidarity of the family, and it calls its leader by a name which is a direct appeal to the sentiment of family loyalty. Even the names of the four Ministries by which we are governed exhibit a sort of impudence in their deliberate reversal of the facts. The Ministry of Peace concerns itself with war, the Ministry of Truth with lies, the Ministry of Love with torture and the Ministry of Plenty with starvation. These contradictions are not accidental, nor do they result from ordinary hypocrisy; they are deliberate exercises in doublethink. For it is only by reconciling contradictions that power can be retained indefinitely. In no other way could the ancient cycle be broken. If human equality is to be for ever averted -- if the High, as we have called them, are to keep their places permanently -- then the prevailing mental condition must be controlled insanity.

-- Nineteen Eighty-Four (1984), by George Orwell

The fundamental principle, is the reconciliation of the opposites. We cannot choose one opposite over another. We must experience the relationship between the two, and reconcile them into a higher synthesis. This does not mean to be in the middle. For instance, the proper balance between wealth and poverty is not the mathematical average between $1,000,000 and $1, i.e. $500,000. There are people who are poor at $1,000,000, others who are rich at $1. Reconciling the opposites is not that simple.

Let us begin by identifying the pairs of opposites. They are literally beyond number, but tradition has given us 7 pairs that between them, cover the whole of human of experience.

SEED/DESOLATION
LIFE/DEATH
WEALTH/POVERTY
GRACE/UGLINESS
WISDOM/FOLLY
PEACE/WAR
DOMINANCE/SUBJUGATION

What does it mean to reconcile the pairs of opposites? Already we are struggling to find words to explain the concept, let alone the experience. And this is the point, it is an experience that we must have. That is why these pairs are processes that we must go through. If words fail, nevertheless tradition gives a clue to the meaning of these processes of transformation: Ecclesiastes ch 3 v 1-8.

SEED: To be born; To plant
DESOLATION: To die; To reap
LIFE: To heal; To build
DEATH: To kill; To destroy
WEALTH: To gather; To get
POVERTY: To cast away; To Lose
GRACE: To embrace; To safeguard
UGLINESS: To shun; To discard
WISDOM: To be silent' To sew
FOLLY: To speak; To tear
PEACE: Of peace; To love
WAR: Of war; To hate
DOMINANCE: To dance; To laugh
SUBJUGATION: To mourn; To weep

It is still difficult to understand these processes of transformation. It would be a great help if someone who has gone before us would describe the experience. What would he say of himself if he had reconciled the opposites?

1. I AM the bread of life: John 6:35
2. I AM the light of the world: John 8:12
3. I AM the door of the sheepfold: John 10:7
4. I AM the good shepherd: John 10:11
5. I AM the resurrection and the life: John 11:25
6. I AM the way the truth and the life: John 14:6
7. I AM the true vine: John 15:1

If we can recognise such a person by his signs what epitomises the nature of the experience that he has? What concept better describes the process of reconciliation of the opposites, than suffering?

1. Whipping: John 19:1-29
2. Crown of thorns: John 19:1-29
3. Humiliation: John 19:1-29
4. Beating: John 19:1-29
5. Carrying cross: John 19:1-29
6. Crucifixion: John 19:1-29
7. Vinegar : John 19:1-29

The clue to the process of reconciliation is that the opposites are not antagonistic. They are symbiotic. The best example of this concept is the Yin and the Yang in their ceaseless rhythmic dance as they manifest the Tao. In this relationship, the opposites bring healing and wholeness.

When we have experienced the processes of reconciling the opposites, we too can say "I AM". Only then will we be transformed on the level of Being known as the World of Formation.

-- Reconciliation, Orientation and Unity, by Jack Courtis

Science speaks only of evolution. It fails to consider the lines of degeneration which are slowly but surely destroying such bodies as have crystallized beyond possibility of improvement....

As the heavy fogs of Atlantis condensed more and more, the increased quantity of water gradually inundated that continent, destroying the greater part of the population and the evidences of their civilization. Great numbers were driven from the doomed continent by the floods, and wandered across Europe. The Mongolian races are the descendants of those Atlantean refugees. The Negroes and the savage races with curly hair, are the last remnants of the Lemurians....

The sixteen Races are called the "Sixteen paths to destruction" because there is always, in each Race, a danger that the soul may become too much attached to the Race; that it may become so enmeshed in Race characteristics it cannot rise above the Race idea, and will therefore fail to advance; that it may, so to speak, crystallize into that Race and consequently be confined to the Race bodies when they start to degenerate, as happened to the Jews....

The Original Semites were the fifth and most important of the seven Atlantean Races, because in them we find the first germ of the corrective quality of Thought. Therefore the Original Semitic Race become the "seed race" for the seven races of the present Aryan Epoch....

The Original Semites regulated their desires to some extent by the mind, and instead of mere desires, came cunning and craftiness -- the means by which those people sought to attain their selfish ends. Though they were a very turbulent people, they learned to curb their passions to a great extent and accomplish their purposes by the use of cunning, as being more subtle and potent than mere brute strength. They were the first to discover that "brain" is superior to "brawn."...

Under the guidance of a great Entity, the Original Semitic Race was led eastward from the continent of Atlantis, over Europe, to the great waste in Central Asia which is known as the Gobi Desert. There it prepared them to be the seed of the seven Races of the Aryan Epoch, imbuing them potentially with the qualities to be evolved by their descendants....now his thoughts were to be turned from the visible Leaders, the Lords from Venus, whom he worshiped as messengers from the gods -- to the idea of the true God, the invisible Creator of the System. Man was to learn to worship and obey the commands of a God he could not see....

Fourfold also are the steps by which man climbs upward to God. First, through fear, he worships the God whom he begins to sense, sacrificing to propitiate Him, as do the fetish-worshipers. Next, he learns to look to God as the giver of all things, and hopes to receive from Him material benefits here and now. He sacrifices through avarice, expecting that the Lord will repay a hundredfold, or to escape swift punishment by plague, war, etc. Next, he is taught to worship God by prayer and the living of a good life; and that he must cultivate faith in a Heaven where he will be rewarded in the future; and to abstain from evil that he may escape a future punishment in Hell. At last he comes to a point where he can do right without any thought of reward, bribe, or punishment, but simply because "it is right to do right." He loves right for its own sake and seeks to govern his conduct thereby, regardless of present benefit or injury, or of painful results at some future time.

The Original Semites had reached the second of these steps. They were taught to worship an invisible God and to expect to be rewarded by material benefits, or punished by painful afflictions. Popular Christianity is at the third step. Esoteric Christians, and the pupils of all occult schools are trying to reach the highest step, which will be generally achieved in the Sixth Epoch, the new Galilee, when the unifying Christian religion will open the hearts of men, as their understanding is being opened now....

To transmute Cunning into Reason proved no easy task. The earlier changes in man's nature had been easily brought about. He could then be led without difficulty because he had no conscious desire, nor mind to guide him, but by the time of the Original Semites he had become cunning enough to resent limitations of his liberty and to circumvent repeatedly the measures taken to hold him in line. The task of guiding him was all the more difficult because it was necessary he should have some liberty of choice, that he might in time learn self-government. Therefore a law was enacted which decreed immediate rewards for obedience and instant punishment for disregard of its provisions. Thus was man taught, coaxed and coerced into reasoning in a limited manner that "the way of the transgressor is hard," and that he must "fear God," or the Leader who guided him.

Out of all who were chosen as "seed" for the new Race, few remained faithful. Most of them were rebellious and, so far as they were concerned, entirely frustrated the purpose of the Leader by intermarrying with the other Atlantean Races, thus bringing inferior blood into their descendants. That is what is meant in the Bible where the fact is recorded that the sons of God married the daughters of men. For that act of disobedience were they abandoned and "lost." Even the faithful died, according to the body, in the Desert of Gobi (the "Wilderness") in Central Asia, the cradle of our present Race. They reincarnated, as their own descendants of course, and thus inherited the "Promised Land," the Earth as it is now. They are the Aryan Races, in whom Reason is being evolved to perfection.

The rebellious ones who were abandoned are the Jews, of whom the great majority are still governed more by the Atlantean faculty of Cunning than by Reason. In them the race-feeling is so strong that they distinguish only two classes of people: Jews and Gentiles. They despise the other nations and are in turn despised by them for their cunning, selfishness and avarice....

Races are but an evanescent feature of evolution. Before the end of the Lemurian Epoch there was a "chosen people," different from the ordinary humanity of that time, who became the ancestors of the Atlantean Races. From the fifth race of those, another "chosen people" was drawn, from which the Aryan Races descended, of which there have been five and will be two more. Before a new Epoch is ushered in, however, there must be "a new Heaven and a new earth"; the physical features of the Earth will be changed and its density decreased. There will be one Race at the beginning of the next Epoch, but after that every thought and feeling of Race will disappear....

[E]xtra care must be taken that as few of the spirits as possible become enmeshed in the fetters of Race. This is exactly what happened to the spirits reborn in the Jewish Race-bodies. They attached themselves so firmly to the Race that they are drawn back into it in successive births. "Once a Jew, always a Jew" is their slogan. They have entirely forgotten their spiritual nature and glory in the material fact of being "Abraham's seed." Therefore they are neither "fish nor flesh." They have no part in the advancing Aryan Race and yet they are beyond those remnants of the Lemurian and Atlantean peoples which are still with us. They have become a people without a country, an anomaly among mankind.

Because of their bondage to the Race-idea, their one-time Leader was forced to abandon them, and they became "lost." That they might cease to regard themselves as separate from other peoples, other nations were stirred up against them at various times by the Leaders of humanity, and they were led captive from the country where they had settled, but in vain. They stubbornly refused to amalgamate with others. Again and again they returned in a body to their arid land. Prophets of their own Race were raised up who mercilessly rebuked them and predicted dire disaster, but without avail.

As a final effort to persuade them to cast off the fetters of Race, we have the seeming anomaly that the Leader of the coming Race, the Great Teacher Christ, appeared among the Jews. This still further shows the compassion and Wisdom of the great Beings who guide evolution. Among all the Races of the Earth, none other was "lost" in the same sense as the Jews; none other so sorely needed help. To send them a stranger, not one of their own Race, would have been manifestly useless. It was a foregone conclusion that they would have rejected him. As the great spirit known as Booker T. Washington incarnated among the Negroes, to be received by them as one of themselves, and thus enabled to enlighten them as no white man could, so the great Leaders hoped that the appearance of Christ among the Jews as one of their own might bring them to accept Him and His teachings and thus draw them out of the meshes of the Race-bodies. But sad it is to see how human prejudice can prevail. "He came unto His own and" they chose Barabbas.

The rejection of Christ by the Jews was the supreme proof of their thralldom to Race. Thenceforth all efforts to save them as a whole by giving them special prophets and teachers, were abandoned and, as the futility of exiling them in a body had been proven, they were, as a last expedient, scattered among all the nations of the earth. Despite all, however, the extreme tenacity of this people has prevailed even to the present day, the majority being yet orthodox. In America, however, there is now a slight falling away. The younger generation is commencing to marry outside the Race. In time, an increasing number of bodies, with fewer and fewer of the Race characteristics, will thus be provided for the incarnating spirits of the Jews of the past. In this manner will they be saved in spite of themselves. They become "lost" by marrying into inferior Races; they will be saved by amalgamating with those more advanced.

As the present Aryan Races are reasoning human beings, capable of profiting by past experience, the logical means of helping them is by telling them of past stages of growth and the fate that overtook the disobedient Jews. Those rebels had a written record of how their Leaders had dealt with them. It set forth how they had been chosen and rebelled; were punished; but were yet hopeful of ultimate redemption. That record may be profitably used by us, that we may learn how not to act....

The Original Semites were set apart and forbidden to marry into other tribes or peoples, but they were a stiff-necked and hard people, being yet led almost exclusively by desire and cunning, therefore they disobeyed the command. Their Bible records that the sons of God married the daughters of man -- the lower grades of their Atlantean compatriots. They thus frustrated the designs of Jehovah and were cast off, the fruit of such cross-breeding being useless as seed for the coming Race.

These cross-breeds were the progenitors of the present Jews, who now speak of "lost tribes." They know that some of the original number left them and went another way, but they do not know that those were the few who remained true. The story of the ten tribes being lost is a fable. Most of them perished, but the faithful ones survived, and from that faithful remnant have descended the present Aryan Races.

-- The Rosicrucian Cosmo-Conception, by Max Heindel

Statistics: Posted by admin — Fri Jul 31, 2015 11:33 am

Fascism emphasizes direct action, including supporting the legitimacy of political violence, as a core part of its politics. Fascism views violent action as a necessity in politics that fascism identifies as being an "endless struggle".

The basis of fascism's support of violent action in politics is connected to social Darwinism. Fascist movements have commonly held social Darwinist views of nations, races, and societies. They argue that nations and races must purge themselves of socially and biologically weak or degenerate people, while simultaneously promoting the creation of strong people, in order to survive in a world defined by perpetual national and racial conflict.

-- Fascism, by Wikipedia

Again, again, and again will there be this struggle between God and the Devil, between light and darkness. It will come to an end only with the final redemption of the world.

Until then, we who call ourselves German and who feel in our blood that we are Germans must persevere in this struggle, even if it costs us our lives!

-- Germany Must Live, by Friedrich Bubenden, from Nazi Culture: Intellectual, Cultural and Social Life in the Third Reich, by George L. Mosse

Manichaeism was a major Gnostic religion that was founded by the Iranian prophet Mani (c. 216–276 AD) in the Sasanian Empire.

Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of light, and an evil, material world of darkness. Through an ongoing process which takes place in human history, light is gradually removed from the world of matter and returned to the world of light from whence it came. Its beliefs were based on local Mesopotamian gnostic and religious movements.

-- Manichaeism, by Wikipedia

Doctrines recognizing the powers of witches were mistrusted by the Church for two reasons, at first because they looked like survivals of paganism, the gods of which were identified with devils; then because they were tainted with Manicheism, setting up a principle of evil against a principle of good. But owing to the pressure of the popular beliefs in which the non-logical impulses involved in magic expressed themselves, the Church finally yielded to something it could not prevent, and with little trouble found an interpretation humouring popular superstition and at the same time not incompatible with Catholic theology. After all, what did it want? It wanted the principle of evil to be subordinate to the principle of good. No sooner said than done! We can grant, to be sure, that magic is the work of the Devil — but we will add, "God permitting." That will remain the final doctrine of the Catholic Church.

-- The Mind and Society, by Vilfredo Pareto

The most insidious thesis of the experts is that comic books "serve as a release for children's feelings of aggression." Children, so the stereotyped argument runs, need vicarious violence to overcome frustration through aggression. If comic books make people get rid of their aggressions, why are millions of them given to young soldiers at the front whom we want to be aggressive? Comic books help people to get rid not of their aggressions, but of their inhibitions.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

Do we really know so little about children's needs as these experts imply? Children need friendliness, they need a feeling of identification with a group, they need cheer and beauty. And they want and need honest and disinterested guidance, because it gives them a feeling of security. It is precisely here that the comic-book industry and its experts stab them in the back.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

The last contextual feature is humor. Viewers interpret violence that is cast in a humorous light as less devastating and less harmful (Gunter, 1985). Humor also may seem like a reward for violence. For these reasons, the presence of humor in a violent scene can increase the chances that viewers will imitate or learn aggression from such a portrayal. Indeed, studies have revealed that exposure to violence in a humorous setting increases aggressive behavior (Baron, 1978; Berkowitz, 1970). Humor can also desensitize viewers to the seriousness of violence (Jablonski & Zillmann, 1995).

-- Children and Media Violence, edited by Ulla Carlsson and Cecilia von Feilitzen

To counteract the powerful tactics of these recruiting agents requires providing meaningful life-affirming alternatives to this next generation. It requires new national leadership that explores every negotiating strategy that could lead to peace and not to death. It requires these young people to share their values, their education, their resources, to explore their commonalities, not highlight differences. The suicide, the murder, of any young person is a gash in the fabric of the human connection that we elders from every nation must unite to prevent. To encourage the sacrifice of youth for the sake of advancing ideologies of the old might be considered a form of evil from a more cosmic perspective that transcends local politics and expedient strategies.

-- The Psychology of Power and Evil: All Power to the Person? To the Situation? To the System?, by Philip G. Zimbardo

This passage by one expert is often quoted by the others: "Much of what children find in the comics deals with their own unconscious fantasies. It is possible ... that they need this material as a pattern for their dreams to give them content with which to dream out their problems." This is the most derogatory statement about normal children that I have ever read. It confuses what a child needs with what he can be seduced to desire. Some comic books depict necrophilia. Does that supply a need in the child? Many comic books describe every conceivable method of disposing of corpses. Do children need that for their daydreaming? It is a fallacy to regard the aberrations of adults as the needs of children.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

Dr. B. Liber, experienced psychiatrist and author of a textbook of psychiatry, states that "abnormal thinking and behavior may be due to other causes as well, but the comic books contribute their share." He cites the case of a nine-year-old boy: "His gestures with arms and legs and his motions with his entire body illustrated the crimes which he feared and enjoyed at the same time -- 'strangling is like this and like this...'" This boy described his fears and thrills: "Then there is the natives. They tear a guy apart. In two halves ... I like the Superman. . . . I like stabbing a tiger ... I like Nero fiddling Rome with some fire." Dr. Liber sums up his opinion like this: "The problem of the comic books has not been solved and will not be as long as somebody can make much money through their existence and popularity. Their source is fiendishness, viciousness, greed and stupidity. And their effect is foolishness, mental disturbance and cruelty."

-- Seduction of the Innocent, by Fredric Wertham, M.D.

'What are the stars?' said O'Brien indifferently. 'They are bits of fire a few kilometres away. We could reach them if we wanted to. Or we could blot them out. The earth is the centre of the universe. The sun and the stars go round it.'

Winston made another convulsive movement. This time he did not say anything. O'Brien continued as though answering a spoken objection:

'For certain purposes, of course, that is not true. When we navigate the ocean, or when we predict an eclipse, we often find it convenient to assume that the earth goes round the sun and that the stars are millions upon millions of kilometres away. But what of it? Do you suppose it is beyond us to produce a dual system of astronomy? The stars can be near or distant, according as we need them. Do you suppose our mathematicians are unequal to that? Have you forgotten doublethink?'

Winston shrank back upon the bed. Whatever he said, the swift answer crushed him like a bludgeon. And yet he knew, he knew, that he was in the right. The belief that nothing exists outside your own mind -- surely there must be some way of demonstrating that it was false? Had it not been exposed long ago as a fallacy? There was even a name for it, which he had forgotten. A faint smile twitched the corners of O'Brien's mouth as he looked down at him.

'I told you, Winston,' he said, 'that metaphysics is not your strong point. The word you are trying to think of is solipsism. But you are mistaken. This is not solipsism. Collective solipsism, if you like. But that is a different thing: in fact, the opposite thing. All this is a digression,' he added in a different tone. 'The real power, the power we have to fight for night and day, is not power over things, but over men.' He paused, and for a moment assumed again his air of a schoolmaster questioning a promising pupil: 'How does one man assert his power over another, Winston?'

Winston thought. 'By making him suffer,' he said.

'Exactly. By making him suffer. Obedience is not enough. Unless he is suffering, how can you be sure that he is obeying your will and not his own? Power is in inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing. Do you begin to see, then, what kind of world we are creating? It is the exact opposite of the stupid hedonistic Utopias that the old reformers imagined. A world of fear and treachery is torment, a world of trampling and being trampled upon, a world which will grow not less but more merciless as it refines itself. Progress in our world will be progress towards more pain. The old civilizations claimed that they were founded on love or justice. Ours is founded upon hatred. In our world there will be no emotions except fear, rage, triumph, and self-abasement. Everything else we shall destroy everything. Already we are breaking down the habits of thought which have survived from before the Revolution. We have cut the links between child and parent, and between man and man, and between man and woman. No one dares trust a wife or a child or a friend any longer. But in the future there will be no wives and no friends. Children will be taken from their mothers at birth, as one takes eggs from a hen. The sex instinct will be eradicated. Procreation will be an annual formality like the renewal of a ration card. We shall abolish the orgasm. Our neurologists are at work upon it now. There will be no loyalty, except loyalty towards the Party. There will be no love, except the love of Big Brother. There will be no laughter, except the laugh of triumph over a defeated enemy. There will be no art, no literature, no science. When we are omnipotent we shall have no more need of science. There will be no distinction between beauty and ugliness. There will be no curiosity, no enjoyment of the process of life. All competing pleasures will be destroyed. But always -- do not forget this, Winston -- always there will be the intoxication of power, constantly increasing and constantly growing subtler. Always, at every moment, there will be the thrill of victory, the sensation of trampling on an enemy who is helpless. If you want a picture of the future, imagine a boot stamping on a human face -- for ever.'

He paused as though he expected Winston to speak. Winston had tried to shrink back into the surface of the bed again. He could not say anything. His heart seemed to be frozen. O'Brien went on:

'And remember that it is for ever. The face will always be there to be stamped upon. The heretic, the enemy of society, will always be there, so that he can be defeated and humiliated over again. Everything that you have undergone since you have been in our hands -- all that will continue, and worse. The espionage, the betrayals, the arrests, the tortures, the executions, the disappearances will never cease. It will be a world of terror as much as a world of triumph. The more the Party is powerful, the less it will be tolerant: the weaker the opposition, the tighter the despotism. Goldstein and his heresies will live for ever. Every day, at every moment, they will be defeated, discredited, ridiculed, spat upon and yet they will always survive. This drama that I have played out with you during seven years will be played out over and over again generation after generation, always in subtler forms. Always we shall have the heretic here at our mercy, screaming with pain, broken up, contemptible -- and in the end utterly penitent, saved from himself, crawling to our feet of his own accord. That is the world that we are preparing, Winston. A world of victory after victory, triumph after triumph after triumph: an endless pressing, pressing, pressing upon the nerve of power. You are beginning, I can see, to realize what that world will be like. But in the end you will do more than understand it. You will accept it, welcome it, become part of it.'

Winston had recovered himself sufficiently to speak. 'You can't!' he said weakly.

'What do you mean by that remark, Winston?'

'You could not create such a world as you have just described. It is a dream. It is impossible.'

'Why?'

'It is impossible to found a civilization on fear and hatred and cruelty. It would never endure.'

'Why not?'

'It would have no vitality. It would disintegrate. It would commit suicide.'

'Nonsense. You are under the impression that hatred is more exhausting than love. Why should it be? And if it were, what difference would that make? Suppose that we choose to wear ourselves out faster. Suppose that we quicken the tempo of human life till men are senile at thirty. Still what difference would it make? Can you not understand that the death of the individual is not death? The party is immortal.'

-- Nineteen Eighty-Four (1984), by George Orwell

It is a convenient familiar ideological theme that fascist governments and military juntas have used to destroy socialist or communist opposition. When citizens fear that their national security is being threatened they are willing to surrender their basic freedoms when the government offers them that exchange. In the United States, the fear of the threat to national security posed by terrorists has led too many citizens to accept torture of prisoners as a necessary tactic for securing information that could prevent further attacks. That reasoning contributed to the background of the abuses by the American guards at Abu Ghraib prison.

-- The Psychology of Power and Evil: All Power to the Person? To the Situation? To the System?, by Philip G. Zimbardo

Can you see the oak tree over there atop the bald hill?

Proudly the strong trunk carries the mighty crown. Centuries have passed over it. Legend tells us that the Swedes, as early as the first of the world wars, which they call the Thirty Years' War, used its gnarled branches as gallows. Six men are not able to encompass the mighty trunk with their arms. When, about forty years ago, a terrible hurricane felled hundreds of giant trees in this vicinity like so many matchsticks, the oak tree stood straight and strong through the howling storm and the foul weather.

Where do you think this giant among trees draws its mighty strength?

The mystery is not too difficult to fathom. From its earliest youth this oak tree had to depend on itself. Free and without protection, it stood on its lonely height. It had to defend itself, to hold its own in the battle against wind and water and weather! In summer and winter the storms blew through its crown and bent its trunk until its very roots groaned and moaned.

But that was precisely what made this tree so enormously strong. The wilder the foul weather that fell upon its branches, the stronger did the tree defend itself against the attacker, the deeper the brown roots dug into the soil. The tree had no time for idle rest. Above it stood the law of motion, of survival, of self-defense, of necessity. The tree was a fighter from the beginning.

May this oak tree, German youth, be a picture of yourself. You should be like it! Sound and strong and stately, of tough strength and noble marrow. And it can teach you the secret of its deep strength too. Don't you hear what the leaves up there whisper to you? "Fight! Struggle!" they whisper. "Temper your strength! Then you will become like me. Never back out of a battle! Grow with the obstacles. What does not break you will make you stronger."

And now, German child, come with me into the great forest and hearken to its voices. It too knows the secret of its strength and its powerful life. Listen! Listen to its dialogue with the booming northeast wind that falls crashing into its crowns. There is no asking for mercy. There is only challenge and the joyful certainty of victory:

"Swing the boys, and swing them strong!"
Shouts the forest to the storm.
"Even if they should whimper with fatigue,
Don't let up on them.
Only thus can they learn to keep their feet,
Only thus will marrow fill arm and breast,
Only thus can they grow to proud heights,
A joy to my heart to behold.
For I hate the dwarfish breed
And the swamp-dweller,
Huddled against the weather,
Always in the air of closed rooms.
Pale and bald in the spring's juice,
A small breeze will carry them off."

German boy! German maid! This is spoken for you. You also should temper your strength in battle. Rest will make you rusty. Stay-at-homes are pale and bloodless. Their muscles are slack and their minds dim and joyless.

You do not want that! Well, then come with us into the open to the ever-flowing springs of noble joys and true strength. They are called light, air, sun, and water. Come, join us! You will experience wonders. Your tired eye will have a new sparkle. Your pale cheeks will become fresh and red again. Your sluggish blood will flow with fresh movement, your muscles will gain new sap and strength.

From a series of "class reading matter for the New German School": Die Schule im Dritten Reich. No. 59: Deutsche Jugend, gesund und stark! (Berlin: JugendzeitschriftenVerlag Heinrich Beenken, n.d.), pp. 9-10.

-- From the Oak Tree to Certain Victory, by WILHELM STECKELINGS, from "Nazi Culture: Intellectual, Cultural and Social Life in the Third Reich," by George L. Mosse

The pookah takes many forms, but is most famous when he appears as a giant, six-foot white rabbit -- which is the form most Americans know from the play and film, Harvey. Whatever form the pookah takes, he retains the special ability of his species, which is like that of Thoth in Egyptian legend, Coyote in Native American myth, or Hanuman the Divine Monkey in Hindu lore -- he can move us from one universe, or Belief System, into another, and he likes to play games with our ideas about 'reality.'"

Cosmic Trigger Volume 2, by Robert Anton Wilson

From magazines, newspapers and the radio, and from the endorsements on so many comic books, one may get the wrong impression that there are many scientific experts defending comic books. Actually the brunt of the defense is borne by a mere handful of experts. Their names occur over and over again. They are connected with well-known institutions, such as universities, hospitals, child-study associations or clinics. That carries enormous weight with professional people and, of course, even more so with casual lay readers and parents all over the country. In their actual effect the experts for the defense represent a team. This, of course, does not mean that they work as a team. They work individually. But their way of reasoning, their apologetic attitude for the industry and its products, their conclusions -- and even their way of stating them -- are much alike....

The experts not only justify sadism but advise it. One of them, a child psychiatrist, writes: "In general we have offered to the strip writer the following advice: 'Actual mutilation ... should not occur ... unless the situation can be morally justified. ... If such an act is committed by some fanciful primitive or by some enemy character it can be more readily accepted and used by the child.'" In its long and tortuous history, psychiatry has never reached a lower point of morality than this "advice" by a psychiatric defender of comic books.

-- Seduction of the Innocent, by Fredric Wertham, M.D.

Moreover, most aggression on television is glamorized and trivialized: 44% of the violent interactions involve perpetrators who have some attractive qualities worthy of emulation; nearly 40% of the violent scenes involve humor either directed at the violence or used by characters involved with the violence; and nearly 75% of all violent scenes feature no immediate punishment or condemnation for violence. Almost 45% of all programs feature “bad” characters who are never or rarely punished for their aggressive actions. Much of the violence is also sanitized: 51% of violent behavioral interactions on television feature no pain, 47% feature no harm, and 34% depict harm unrealistically. The greatest prevalence of unrealistic harm appears in children’s programming, presumably in cartoons. Of all violent scenes on television, 86% feature no blood or gore, and only 16% of violent programs depict the long-term, realistic consequences of violence.

-- The Influence of Media Violence on Youth, by y Craig A. Anderson, Leonard Berkowitz, Edward Donnerstein, L. Rowell Huesmann, James D. Johnson, Daniel Linz, Neil M. Malamuth, and Ellen Wartella

Statistics: Posted by admin — Sun Jan 05, 2014 9:39 pm

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Statistics: Posted by admin — Sun Jan 05, 2014 9:37 pm