(c) '05 Media Free Times -"Peace Maker"- all world rights- http://adban.org
http://epe.lac-bac.gc.ca/100/201/300/media_free/v31n02/adban.html
hey peacemaker:
...in a perfect world a mother could teach her daughter hatha yoga,
but then the mother would have to learn the hatha of not consuming or dispensing
kitsch anti-nutrients herself.
In a reality where all artists are conditioned to think "success"
("progress") is synonymous with profits and or fame ...the true
artist takes vows of spiritual poverty and becomes anonymous.
Unconditional love
gk/ "12x12" ;-)
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--- On Sat 12/24, gk < adban@myway.com > wrote:
Date: Sat, 24 Dec
2005 14:29:58 -0500
Subject: Seasons Greetings jb, nm, FW: The Gospel of Peace According
to Georgie the Techno Heretic
g7:
This is a lesson in tolerance, a prerequisite of peace.
You may interpret as a "literalist" the story of "Hansel and Gretel" as a children's story, like a "unicorn", or in a "figurative" interpretation that it is a symbolic representation of a sadist aristocracy that devours "poor" children for pleasure, that looks more like a "rhinoceros".
Likewise, the many scandalous stories of the "virgin birth", that have been mysteriously lost from the bible...as naive tales by simple folks who believed in "angels of the wind impregnating virgins" and "rods flowering to determine the rightful spouse of a virgin"; or that these were in fact sophisticated "revealed concealment" of indictments pregnant with innuendos of pedophilia in high places, at a time when crucifixions were as common as "Saturday Night at the Movies"
... how far down the rabbit hole does anyone need to go???
Everyone has a right to their own interpretation, to "separate the gold from the mud"
... Know "THEM" by the fruit they bear.
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Excerpts from an exercise in Free Thought: "The Gospel of Georgie the Techno Heretic, to his daughter" ...
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: This is an OCR scan of the last three pages of Karl Menningers "Man Against Himself" written in 1938 just before WW2:
"...Germany, because she is the most conspicuous in doing so, is the only nation whose politicians are directing some form of focal self-destruction, or arranging some program for complete disaster. Indeed, the shadow of universal war looms before us as write, threatening to substitute for all petty individualistic and nationalistic sell-destruction another convulsive effort at world suicide more violent even than that represented by the war of 1914 to 1918. The spectacle of such almost joyous preparation for mass suicide as is even now in progress cannot but fill the reflective observer with awe, and cost the stoutest heart some qualms. The brave pronouncements of the psychiatrists of The Netherlands pointing out the antithesis of medical science to such destructive ness is so sensible and so obvious that it would seem to answer all arguments, yet we realize how utterly futile and vague such feeble protests are against the unreasoning mass of hatred so easily aroused and released in mob action. For the solution of such world difficulties it would indeed seem an absurd presumption for the scientist to make suggestions, were it not for the conviction that in the deeper study of the psychology of the individual, the analysis of the origins and manipulations of the destructive tendencies, one may expect to find the key to the salvation of mankind. We are aware, even at this crisis, of weak but insistent opposition to war on the part of single voices and intelligent minorities. To such intelligent minorities should belong all physicians, since their daily lives consist in a participation in innumerable miniature wars between life and death, and their constant striving is to increase their power in the opposing of self-destruction. Unfortunately, however, not all physicians fully perceive this struggle, either in the patient or in the world at large. Every physician and every layman should read the following declaration of The Netherlands psychiatrists: "We psychiatrists, whose duty it is to investigate the amoral and diseased mind, and to serve mankind with our knowledge, feel impelled to address a serious word to you in our quality of physicians. It seems to us that there is in the world a mentality which entails grave dangers to mankind, leading as it may, to an evident war-psychosis. War means that all destructive forces are set loose by man-" Issued in 1935 under the auspices of The Netherlands Medical Society, which formed a Committee on War Prophylaxis, signed by 339 psychiatrists of 30 countries and later by many others kind against itself. War means the annihilation of mankind by technical science. As in all things human, psychological factors play a very important part in the complicated problem of war. If war is to be prevented the nations and their leaders must understand their own attitude toward war. By self-knowledge a world calamity may be prevented. "Therefore we draw your attention to the following: 1) There is a seeming contradiction between the conscious individual aversion to war and the collective preparedness to wage war. This is explained by the fact that the behavior, the feelings, the thoughts of an independent individual are quite different from those of a man who forms part of a collective whole. Civilized twentieth century man still possesses strong, fierce and destructive instincts, which have not been sublimated, or only partly so, and which break loose as soon as the community to which he belongs feels itself threatened by danger. The unconscious desire to give rein to the primitive instinct not only without punishment but even with reward, furthers in a great measure the preparedness of war. It should be realized that the fighting-instinct, if well directed, gives energy for much that is good and beautiful. But the same instinct may create chaos if it breaks loose from all restraint, making use of the greatest discoveries of the human intellect 2.) It is appalling to see how little the peoples are alive to reality. Popular ideas of war as they find expression in full dress uniforms, military display, etc., are no longer iii keeping with the realities of war itself. The apathy, with regard to the actions and intrigues of the international traffic in arms, is surprising to anyone who realizes the dangers into which this traffic threatens to lead them. It should be realized that it is foolish to suffer certain groups of persons to derive personal profit from the death of millions of men. We come to you with the urgent advice to arouse the nations to the realization of fact and the sense of collective self-preservation, these powerful instincts being the strongest allies for the elimination of war. The heightening of the moral and religious sense in your people tends to the same end. From the utterances of well-known statesmen it has repeatedly been evident that many of them have conceptions of war that are identical with those of the average man. Arguments such as War is the supreme Court of Appeal and War is the necessary outcome of Darwin's theory are erroneous and dangerous, in view of the realities of modern warfare. They camouflage a primitive craving for power and are meant to stimulate the preparedness for war among the speaker's countrymen. The suggestive force of speeches made by leading statesmen is enormous and may be dangerous. The warlike spirit, so easily aroused by the cry that the country is in danger, is not to be bridled, as was evident in 1914. Peoples, as well as individuals, under the influence of suggestions like these, may become neurotic. They may be carried away by hallucinations and delusions, thus involving themselves in adventures perilous to their own and other nation safety. "We psychiatrists declare that our science is sufficiently advanced for us to distinguish between real, pretended, and unconscious motives, even in statesmen. The desire to disguise national militarism by continual talk about peace will not protect political leaders from the judgment of history. The secret promoters of militarism are responsible for the boundless misery which a new war is sure to bring . . ." It is entirely compatible with his genius that it should have occurred to Albert Einstein to address a formal inquiry to Sigmund Freud regarding the psychological principles involved in war. "How is it possible," he asked, "for the ruling minority to force the masses to observe a purpose which rewards them only with suffering and loss? Why do the masses permit themselves to be inflamed to the point of madness and self-sacrifice by these means? Do hatred and destruction satisfy an innate human drive which ordinarily remains latent but which can easily be aroused and intensified to the point of mass psychosis? And is it possible to modify human psychic development in such a way as to produce an increasing resistance to these psychoses of hatred and destruction?" And to this Freud replied with a recapitulation of the conclusions drawn from long years of clinical observation, principles which have been elaborated in the present book. It is an error in judgment, he pointed out, to overlook the fact that right was originally might and cannot even now survive without the support of power. As to whether there This document has now been signed by psychiatrists from thirty nations. It was sent to government officials, newspapers, and private individuals all over the world. Official replies were received from nineteen nations and it is rather significant that among the few who did not reply were Germany, Italy and Japan. Einstein. A., and Freud. S., Why War? Paris, Internat. Inst. of Intellectual Cooperation, 1933. is an instinct to hate and destroy, Freud replied, of course, in the affirmative. "The willingness to fight may depend upon a variety of motives which may be lofty, frankly out spoken, or unmentionable The pleasure in aggression and destruction is certainly one of them. The satisfaction de rived from these destructive tendencies is, of course, modified by others which are erotic and ideational in nature. At times we are under the impression that idealistic motives have simply been a screen for the atrocities of nature; at other times, that they were more prominent and that the destructive drives came to their assistance for unconscious reasons, as in the cruelties perpetrated during the Holy Inquisition." "The death-instinct," he goes on to say, "would destroy the individual were it not turned upon objects other than the self so that the individual saves his own life by destroying something external to himself. Let this be the biological excuse for all the ugly and dangerous strivings against which we struggle. They are more natural than the resistance we offer them. "For our present purposes then it is useless to try to eliminate the aggressive tendencies in man." This has been, but should not be interpreted pessimistically. Such a view conforms neither with Freud's theory nor with his practice. He has not lived as if he believed it "useless to try to eliminate the aggressive tendencies in man, or at least to redirect them." And the same perspicacity that recognized the death-instinct, examined and demonstrated some of the devices for combating it. It is on the basis of Freud's work that others (e.g., Clover, op. cit.) have proposed applications of our psychological knowledge to the elimination of war and the scientific study of crime. But most significant of all, the therapeutic efficacy of psychoanalysis itself disputes such pessimistic interpretations. For if it be possible to change one individual, no - This point is strongly urged by representatives of the Field Theory School of Psychology, a modernistic, concept which is in agreement with psychoanalytic views with the exception of the allocation of the instinctual urges. If these are within the individual, innate and geno-typical, then such pessimism as Freud records in his later writings is justified, say the Field theorists. If, on the other hand, as the Field theorists believe, the urges are not innate, not a part of human nature but rather a part of all nature, socially, biologically, and psychologically determined, something which each individual makes use of so to speak, rather than merely springing from some fons et origo within the self, then a very much more optimistic conclusion might be drawn as to future possibilities because external manipulations are much more readily accomplished. The right economic changes, for example. might put psychiatry in a position where it could matter how laboriouslyif one person can be helped, by any of the methods which I have described, to be less destructivethere is hope for the human race. The special encouragement of the psychoanalytic method is that the individual's own intelligence can be utilized to direct his better adaptation, a diminution in his self-destructiveness. Granted that it may be a slow process, such a transformation of self-destructive energy into constructive channels can gradually spread over the entire human world. "A little leaven leaveneth the whole lump." The sum of the whole matter is that our intelligence and our affections are our most dependable bulwarks against self-destruction. To recognize the existence of such a force within us is the first step toward its control. To "know thy self" must mean to know the malignancy of one's own instincts and to know as well one's own power to deflect it. Blindness or indifference to the existence of self-destructiveness are the devices it constructs for its continuance. To the support of our intelligence we must bring the conscious and purposive direction and encouragement of love. In the function of friendship, that conventional term for the controlled investment of love, we must place the highest hopes. Both for those who would save themselves and for those who would save others, it remains our most powerful tool. The private citizen no less than the psychiatrist or the social worker may, by dint of the simple expedients of an encouraging smile, a sympathetic inquiry, a patient audience to an outpouring of troubles, lift burdens. of depression, diminish the woes of voluntary or involuntary martyrdom and frustrate the urge toward self-destruction of many a sufferer. And so our final conclusion must be that a consideration of war and crime, no less than of sickness and suicide, leads us back to a reiteration and reaffirmation of the hypothesis of Freud that man is a creature dominated by an- instinct in the direction of death, but blessed with an op posing instinct which battles heroically with varying success function in a preventive as well as in a therapeutic fashion. In other words, a genuine mental hygiene might theoretically be developed. It is said that $8oo,ooo a year would permanently eradicate tuberculosis from the city of Detroit, for example; this is about 1/175 the cost of a new battleship, yet the socio-economic organization is such that the battleship is built an& the tuberculosis continues. (DeKruif. Paul, Why Keep Them Alive? New York, 1936, p. 121 if.) This cannot be ascribed in the opinion of the Field theorists to destructive impulses in the personnel of the war department or in the administration of Detroit but rather to the consequence of- the social system. See J. F. Browns Psychology and the Social Order. against its ultimate conqueror. This magnificent tragedy of life sets our highest idealspiritual nobility in the face of certain defeat. But there is a lesser victory in the mere prolonging of the game with a zest not born of illusion, and in this game within a game some win, some lose; the relentlessness of self-destruction never ceases. And it is here that Science has replaced magic as the serpent held high in the wilderness for the saving of what there is of life for us. Toward the temporary staying of the malignancy of the self-destructive impulse, toward the averting of a premature capitulation to Death, we may sometimes, by prodigious labors, lend an effective hand."
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