Morphic Resonance essay.

Rupert Sheldrake, a biochemist and author known for his unconventional views, introduced the concept of Morphic Resonance in his book "A New Science of Life," published in 1981. He posits that natural systems, which include everything from plants and animals to human behaviors, are not shaped exclusively by genetic information but are also influenced by what he terms "morphic fields." These fields are invisible but serve as organizing structures that affect the development and behavior of organisms. According to Sheldrake, these fields are akin to a collective memory that transcends individual organisms, suggesting that habits and patterns established by previous generations leave an imprint that can influence future generations. Hence, Morphic Resonance proposes that the experiences and behaviors of past organisms create a kind of resonance that guides the evolution of similar entities, implying that learning and adaptation are processes guided by more than just genetic inheritance.

The implications of Morphic Resonance extend beyond conventional biology into realms that touch upon paranormal phenomena. Some proponents of Sheldrake's theories suggest that this concept might help explain phenomena that lie at the fringes of mainstream science, such as telepathy, precognition, and collective behaviors observed in animals. For instance, Sheldrake has cited instances where animals seem to have an intuitive ability to detect upcoming events, such as natural disasters or the impending arrival of their owners. These observations lead to the hypothesis that these animals are tapping into a Morphic field, allowing them to relay information through means that are not currently understood by traditional scientific methodologies. 

Supporters of the Morphic Resonance theory contend that the notion of a collective experience influencing future behaviors could elucidate various unexplained human experiences as well. Many individuals report having intuitive feelings or premonitions that later materialize in reality. This raises questions about the ways in which human consciousness may be connected through Morphic fields, where thoughts, emotions, and perhaps even memories are linked in a larger, shared pool. Although these claims remain contentious and speculative within the scientific community, they assert the idea that understanding consciousness and human awareness requires bridging the gap between the empirical and the metaphysical.

Critics of Sheldrake's ideas often dismiss Morphic Resonance as pseudoscience, arguing that it lacks empirical grounding and fails to adhere to rigorous scientific standards. They posit that the scientific community relies on established methodologies, emphasizing reproducibility and quantifiable evidence, which Morphic Resonance struggles to provide. In opposition, proponents assert that many phenomena accepted in scientific circles began as fringe concepts that were later validated through observation and research. They point out that traditional science often overlooks dimensions of reality that cannot easily be measured or quantified, urging a more holistic approach to understanding life and consciousness.

As interest in integrating science with aspects of spirituality and consciousness grows, discussions around Morphic Resonance become increasingly relevant. This shift reflects a broader desire to comprehend realities that exist beyond conventional scientific paradigms. The intersection of Sheldrake's ideas with paranormal phenomena invites a reevaluation of what is known and what remains to be explored. As we broaden our understanding of the universe and our place within it, Morphic Resonance serves as a thought-provoking lens through which to consider the interconnectedness of all life forms, positing that our collective experiences may indeed shape the very fabric of reality. This perspective encourages a dialogue that merges empirical investigation with philosophical inquiry, offering a more expansive view of consciousness and existence.

The Golden Age Revisited.

 I think that in the past, twenty years or so, "modern literature" (as it is often
cruelly termed) has received "much ado about nothing," (pardon me dear
Bard for slaughtering one of your finest Metaphors.) Primarily due to the
oversimplification of Symbol, Theme, and (overall) Content.

Or perhaps I am being unduly harsh/unfair? And allowing my own subjective
bias to interfere with a more rounded analysis of what is truly Art?
(who am I after all to declare what "Art" is? (hell that debate has raged senselessly
long enough).

Of course there will always be Subjectivity involved due to the nature of
Aesthetic Preference itself. But, still even that goes only so far and good
literature seems to stand the test of time. Something this modern drivel doesn't
do at all. (doesn't "age well" as the youngsters say.)

I realize that during the Golden age of what was termed Pulp Fiction,
that particular style of writing was deemed low-brow by many an allegedly
educated Critic. Yet, in those times writers were forced by necessity to
produce quick, cheap fluff to casually entertain the masses. They were not
actively TRYING to create literary masterpieces. They were writing to eat
and pay the bills. (and ironically several of those "low-brow" works are
still seen in some mediums today as pathetic imitations and even shittier
remakes, so..yeah.)

Morphic Resonance

Rupert Sheldrake's theory of morphic resonance is a fascinating and unconventional concept in the field of biology. It suggests that natural systems, such as cells, organisms, and even societies, inherit a collective memory from all previous systems of the same kind. Here's a simple overview:

Morphic Resonance Basics:

At the core of Sheldrake's theory is the idea that memory is inherent in nature, not just stored in individual organisms. Instead of relying solely on genetic information or environmental factors, Sheldrake proposes that there is a non-material resonance that contributes to the development and behavior of organisms.

Key Concepts:

1. Formative Causation: Sheldrake suggests that the development and maintenance of biological forms are influenced by this resonance, which acts alongside known physical and chemical processes.

  

2. Collective Memory: The theory posits that each species has a "morphic field" that contains collective information about the species. These fields can influence the behavior and characteristics of organisms without requiring direct contact or interaction.

3. Heredity Beyond Genetics: Unlike traditional views that attribute heredity solely to genetic mechanisms, morphic resonance implies that traits can be influenced by past members of the species across space and time.

Criticism and Controversy:

Morphic resonance is highly controversial and largely rejected by the mainstream scientific community. Critics argue that it lacks empirical evidence and doesn't align with established scientific principles. Many view it as speculative and not scientifically rigorous.

Theoretical Implications:

If true, morphic resonance could have profound implications for understanding biological processes and consciousness. It would challenge conventional theories of evolution, memory, and development, suggesting a broader view of how organisms interact with their past and environment.

In summary, Rupert Sheldrake's morphic resonance offers a speculative framework that pushes the boundaries of traditional biology. Although it has not gained widespread acceptance in scientific circles, it stimulates thought-provoking discussions about the nature of heredity, memory, and the interconnectedness of life.

Mainstream Media Propaganda

 The role of mainstream media in shaping public perception through propaganda cannot be underestimated. Propaganda, in its most basic form, is the manipulation of information to influence public opinion. This analytical essay will explore the methods of propaganda employed by mainstream media and examine the implications of these methods on society, particularly as they contribute to the decline of fair and objective journalism.

Historically, propaganda has been used as a powerful tool by various institutions, including governments, corporations, and, increasingly, media conglomerates. One of the primary methods of propaganda is the use of emotional appeal. By eliciting strong emotional responses, media outlets can more effectively sway public opinion. For instance, stories that evoke fear—such as those centered on crime, terrorism, or disease—tend to capture attention and drive the narrative. According to Hovland and Weiss (1951), emotional content can overshadow factual accuracy, which aligns with the increasingly sensationalized nature of news reporting today. This trend prioritizes dramatic storytelling over objective journalism, leading to a culture where facts are often distorted to serve an agenda.

Another common propaganda method is the selective presentation of information. Mainstream media often chooses which stories to highlight and which to suppress based on editorial bias or commercial interests. This selective exposure can create echo chambers where audiences receive a narrow view of reality, reinforcing their beliefs while alienating opposing perspectives (DellaVigna & Kaplan, 2007). For example, during election cycles, media outlets may favor particular candidates, sparking biases in reporting that can mislead voters about the choices available to them. This selective reporting undermines the crucial role of media as a watchdog in democracy, further contributing to the decline of fair journalism.

Furthermore, the appeal to authority is a powerful propaganda technique employed in mainstream media. By presenting information alongside endorsements from experts or celebrities, media outlets can lend credibility to their narratives. However, this can lead to a phenomenon called “false consensus,” where audiences mistakenly believe that the expert opinion reflects the majority viewpoint. As revealed by research from S. John Lee and colleagues (2013), the influence of celebrity endorsements can significantly sway public opinion, often regardless of the factual basis of the issue at hand. This manipulation of authority not only distorts public perceptions but also diminishes trust in legitimate news sources.

The rise of social media has further compounded these issues, allowing for the rapid dissemination of propaganda. With the ability to share and amplify stories at unprecedented speeds, misinformation can spread quickly, making it difficult for audiences to discern between legitimate reporting and propaganda. The "like" culture of social media incentivizes sensationalism, as visually and emotionally appealing content garners more attention and shares, pushing more measured and objective reporting to the sidelines (Shin, 2017). This shift leads to a misinformation landscape where distorted truths often masquerade as facts, further eroding journalistic integrity.

As these propaganda techniques increasingly permeate mainstream media, the decline of fair and objective journalism becomes evident. The abandonment of journalistic ethics in favor of profit and influence fosters an environment where public trust in media diminishes. According to a 2018 study by the Pew Research Center, only 48% of Americans said that they have a great deal or fair amount of trust in the media. This decline signals a concerning trend, as trust in the media is essential for a functioning democracy, where informed citizenry is crucial for civic engagement and accountability.

To combat the rise of propaganda and the decline of objective journalism, several measures can be adopted. Media literacy initiatives are essential in equipping the public with the skills needed to critically assess information sources and recognize propaganda techniques. Research by A. M. Hayden (2019) indicates that individuals who engage in media literacy education demonstrate improved skills in scrutinizing claims and analyzing biases. Furthermore, advocating for stronger regulations on media ownership can enhance diversity in viewpoints and diminish monopolistic influences that contribute to biased reporting.

In conclusion, the mainstream media's use of propaganda methods significantly shapes public perception, often undermining the core tenets of fair and objective journalism. Emotional appeal, selective presentation, and the appeal to authority are among the most prevalent techniques that media outlets use to manipulate information. Coupled with the challenges posed by social media, these factors contribute to a troubling decline in trust and credibility for journalism as a profession. To address these challenges effectively, society must promote media literacy and advocate for diverse, independent journalism that holds power accountable while serving the public interest.

References/source citations.

DellaVigna, S., & Kaplan, E. (2007). The Fox News Effect: Media Bias and Voting. The Quarterly Journal of Economics, 122(3), 1187-1234.

Hayden, A. M. (2019). The Effectiveness of Media Literacy Education: A Meta-analysis. Journal of Media Literacy Education, 11(2), 1-14.

Hovland, C. I., & Weiss, W. (1951). The Influence of Source Credibility on Communication Effectiveness. 1st Edition.

The Lwa families

 In Haitian Vodou, the Lwa (also spelled Loa) are spirits or deities that serve as intermediaries between the Supreme Creator, Bondye (God), and humans. They are akin to saints in Christianity, and each one has specific attributes and areas of influence. The Lwa are organized into several distinct families, or "nations," each with its unique characteristics and attributes. Here are the main families of Lwa and some of their prominent members:

### Rada Lwa 

- **Origin**: Associated with African, particularly Dahomeyan, origins.

- **Traits**: Generally considered benevolent, cool, and nurturing.

- **Prominent Lwa**:

  - **Papa Legba**: Guardian of the gates, opener of the way, and communicator between the living and the spiritual world. Often depicted as an old man with a cane.

  - **Erzulie Freda**: Spirit of love, beauty, and luxury. Often associated with romance, jewelry, and elegance.

### Petro Lwa

- **Origin**: Developed in Haiti, with an influence from the harsh experiences of enslavement.

- **Traits**: Known for being fierce, fiery, and aggressive.

- **Prominent Lwa**:

  - **Ezili Dantor**: A protective mother figure associated with strength and independence. Often depicted as a dark-skinned woman, protector of women and children.

  - **Sogbo**: Associated with storms and lightning, a spirit of power and force.

### Gede Lwa

- **Origin**: Associated with the dead and the afterlife.

- **Traits**: Often humorous, irreverent, and associated with death and fertility.

- **Prominent Lwa**:

  - **Baron Samedi**: Guardian of the cemetery, controller of the afterlife, and spirit of death. Known for his top hat, black coat, and his skeletal face.

  - **Manman Brigitte**: Female counterpart to Baron Samedi, protector of gravestones.

### Nago Lwa

- **Origin**: Of Yoruba origin, often associated with warrior spirits and strength.

- **Prominent Lwa**:

  - **Ogun**: Spirit of iron, war, and labor, associated with tools and weapons.

Each family of Lwa plays a significant role in the practices and rituals of Vodou, and practitioners may serve different Lwa depending on their personal needs and circumstances. The relationship between humans and Lwa is reciprocal; Lwa provide guidance and protection, while devotees offer prayers, rituals, and offerings in return.

The Philosophy of Redemption

 ### Essay: The Philosophy of Redemption in the Thought of Phillip Mainlander

**Introduction**

Phillip Mainlander, a 19th-century German philosopher, is primarily known for his nihilistic worldview and unique approach to the concept of redemption. His philosophy presents a challenging lens through which we can explore the intersections of existence, suffering, and the potential for salvation or redemption. This essay will delve into Mainlander's philosophy of redemption through a breakdown of key chapters that outline his thought process and culminate in a reflection on what his theories about God mean for humanity.

---

### Chapter 1: The Foundations of Mainlander’s Philosophy

In this chapter, we explore the philosophical groundings that form the basis of Phillip Mainlander’s thought. His work is heavily influenced by Schopenhauer's pessimism, which underscores the central role of suffering in human existence. Analyzing Mainlander's notion of the will, we find that he posits a duality between existence and non-existence. He argues that the inherent suffering of life compels humanity toward a longing for redemption — a state where suffering is transcended.

### Chapter 2: The Nature of Redemption

Mainlander provides a unique interpretation of redemption, contrasting traditional religious views with a more existential understanding. He argues that redemption is not merely a divine act but a self-initiated process of recognizing and confronting one's suffering. This chapter examines how Mainlander suggests that redemption requires the acknowledgment of life's inherent futility and pain. He posits that through this acknowledgment, individuals can attain a form of existential peace, releasing the will's relentless drive for existence.

### Chapter 3: The Role of Nihilism

Nihilism plays a central role in understanding Mainlander's ideas around redemption. Here, we analyze how nihilism becomes a transformative tool rather than a purely destructive force. Mainlander argues that accepting the absence of inherent meaning in life can lead to inner liberation. This chapter explores how nihilism, when embraced, offers a path toward self-realization and the possibility of transcending suffering — a vital aspect of his philosophy of redemption.

### Chapter 4: God and the Idea of the Absolute

Mainlander presents a complex view of God and the Absolute, framing God not as a personal deity but as an embodiment of the universe’s indifferent existence. In this chapter, we delve into how Mainlander critiques traditional theological perspectives that posit God as a moral being. He suggests that the concept of God should be understood in relation to the totality of existence, which includes both creation and destruction. This understanding of God as the Absolute signifies a force beyond human comprehension, paralleling the process of redemption where humanity reconciles with the vastness of existence.

### Chapter 5: The Implications for Humanity

Focusing on the repercussions of Mainlander’s philosophy, this chapter discusses what his views on redemption and God mean for humanity. Mainlander’s thought pushes individuals to confront the reality of suffering and nihilism. Redemption emerges as an individual journey, necessitating a deeper understanding of oneself and the world. His view leads to the conclusion that humanity must accept its condition and work towards personal and collective transformation. To embrace this philosophy is to recognize that the quest for meaning is deeply personal and uniquely human.

---

### Conclusion

Phillip Mainlander’s philosophy of redemption challenges conventional thought by positioning suffering and nihilism as integral components of the human experience. His revolutionary ideas about God strip away anthropomorphic characteristics and redefine the divine as a force tied to existence itself. For humanity, embracing Mainlander's theory suggests a radical acceptance of our conditions, inviting a profound inner journey toward understanding, peace, and ultimately, redemption. In a world often plagued by chaos and meaninglessness, Mainlander's insights serve as a beacon, encouraging individuals to seek redemption not through external validation, but through an authentic engagement with their inner lives and the universe as a whole. Through this lens, the philosophy of Phillip Mainlander offers not only a means of understanding suffering but also a path toward genuine liberation and transformation for humanity.

haitian vodou a rich tapestry of spirituality

Haitian Vodou: A Rich Tapestry of Spirituality

Origins and Resilience

• Unity Amidst Oppression: Haitian Vodou emerged in the 1600s as a unifying force among enslaved Africans in Haiti. These resilient souls blended their diverse West African spiritual traditions with elements of Roman Catholicism imposed by French colonial rule.
• Fon Origins: In Fon (the national language of Benin), “Vodou” translates to “spirit.” It’s a nod to the ancient roots that connect Haitians to their ancestors and the divine.

Misrepresentation in Media: The Hollywood Tango

• The Devil-Worshipping Trope: Hollywood loves a good scare, so it sensationalized Vodou as black magic, devil worship, and sinister rituals. Cue the eerie drumbeats and flickering candles.
• Zombies and Voodoo Dolls: Exaggerated stories of ritual sacrifices, zombies, and voodoo dolls perpetuated the myth. But real Vodou isn’t about raising the dead—it’s about connecting with spirits and seeking guidance.

Hollywood’s One-Dimensional Characters

• The Vodou Priest/Priestess: Often portrayed as mysterious figures with ominous powers. But they’re more than that—they’re healers, intermediaries, and community leaders.
• The Violent “Haitian Zoe” Gang Member: Yes, crime exists everywhere, but reducing Haitians to gang stereotypes erases their resilience and agency.
• The Indigent in Abject Poverty: Poverty is real, but it’s not the whole story. Haitians are artists, entrepreneurs, and dreamers.

Authentic Representation Matters

• Chimamanda Ngozi Adichie’s Wisdom: “The single story creates stereotypes.” Let’s break free from the one-dimensional narratives.
• Grand Army: Netflix’s series gets it right—the Haitian Creole language and accent are authentic. Let’s celebrate layered characters with agency.

In summary, Haitian Vodou is a monotheistic religion centered on spirits (lwa) as intermediaries. Let’s debunk the myths, honor the resilience, and tell richer stories. 🌟¹²³

On Haitian Vodou and it's misrepresentation

Haitian Vodou, often simply referred to as Vodou, is a rich and complex religion deeply intertwined with Haitian culture. Here are some key points about its origins:

1. African Roots: In the 1600s, Vodou emerged as a unifying religion among enslaved Africans in Haiti. These enslaved individuals brought with them their diverse West African spiritual traditions, including practices from ethnic groups like the Yoruba, Fon, and Dahomey.

2. Syncretism: Vodou is a powerful example of syncretism. Enslaved Africans blended their indigenous beliefs with elements of Roman Catholicism imposed by French colonial rule. The result was a unique religious tapestry that incorporated African gods (Loa) alongside Catholic saints.

3. Spiritual Resilience: Despite the trauma of slavery, Vodou served as a means of spiritual resistance and community cohesion. It allowed Haitians to maintain their cultural identity even in the face of oppression.

Misrepresentations in Media and Hollywood

1. Sensationalism and Stereotypes

• Vodou as Black Magic: Hollywood has perpetuated the myth that Vodou is synonymous with black magic, devil worship, and sinister rituals. In reality, Vodou is a deeply spiritual practice focused on connection with the divine and community support.

• Voodoo Dolls: The portrayal of Vodou practitioners using dolls to harm others is a sensationalized distortion. Vodou rituals involve music, dance, and the invocation of spirits (Loa), not harmful magic.

2. Negative Depictions

• Primitive and Ignorant: Films and media often depict Vodou as primitive, ignorant, and associated with violence. This misrepresentation overlooks its profound spiritual depth and cultural significance.

• Blood and Sacrifice: The foreign press has sensationalized Vodou, presenting it as a religion of blood, sacrifice, and sexual orgies. Such portrayals perpetuate harmful stereotypes.

3. Seeking Authentic Representation

• Complex Characters: Haitian representation on screen should move beyond one-dimensional stereotypes. Characters should be fully developed, reflecting the agency and resilience of Haitians.

• Intentional Representation: Whether a character is Haitian or a story is set in Haiti, representation must be thoughtfully considered. Authenticity matters more than perpetuating harmful narratives.

In summary, Haitian Vodou is a peaceful, syncretic religion that deserves accurate representation. It’s time to challenge the misrepresentations and celebrate the resilience and spirituality of the Haitian People.

* Furthermore:

1. Hollywood Sensationalism:

   • Misconception: Hollywood often portrays Vodou zombies as mindless, flesh-eating creatures. These depictions are far removed from the original Haitian concept.
   • Reality: In Haitian Vodou, zombies are believed to be reanimated corpses controlled by a sorcerer. They lack free will and serve their master’s bidding, but they are not actively rotting or driven to consume human flesh¹.

2. Cultural Imperialism and Fear-Mongering:

   • Misconception: Western culture has demonized Vodou, perpetuating the idea that it is a primitive, superstitious faith.
   • Reality: This perception stems from historical fears of Haitian independence and the need to justify actions like the U.S. occupation of Haiti. Vodou was linked to cannibalism and portrayed as barbaric, serving as propaganda for cultural imperialism².

3. Origins of the Zombie:

   • Misconception: Zombies were initially thought to be sick or cannibalistic slaves. However, their origin lies in the fear and metaphor of Haitian Vodou.
   • Reality: Zombies are associated with bokors (sorcerers) rather than Vodou priests. The ability to create zombies is used as a threat to maintain social order within secret societies.

*

In Haitian Vodou, a bokor (male) or caplata (female) is a priest or priestess who serves the loa (spirits) “with both hands,” practicing both good and evil. Here are some key aspects of their role:

1. Zombie Creation:

   • Bokors have the power to create and control zombies. Contrary to Hollywood portrayals, these zombies are not mindless flesh-eaters. Instead, they are reanimated corpses under the bokor’s influence.
   • The zombification process involves administering a mystical mixture (such as “coup de poudre”) made of herbs, human remains, and animal parts. Victims appear dead but remain aware of their surroundings.
   • After burial, the bokor retrieves the body, capturing the victim’s soul essence to create two types of zombies: the spirit zombi (connected to the soul) and the zombi cadavre (composed of flesh and other spiritual elements)¹.

2. Ouangas (Talismans):

   • Bokors also craft ouangas, talismans that house spirits. These objects play a significant role in Vodou rituals and magical practices.

In summary, bokors hold a unique position in Haitian Vodou, wielding both healing and potentially harmful powers. Their practices are deeply intertwined with the spiritual fabric of the culture².

a brief note on Chaos Magick. Origins.

Chaos Magick: Origins and Key Concepts

Chaos magick is a contemporary magical practice that emerged in the late 20th century. It diverges from traditional occult systems by emphasizing flexibility, pragmatism, and personal experimentation. Here are some key concepts:

1. Austin Osman Spare: A pivotal figure in chaos magick, Spare was an English artist, occultist, and visionary. His work laid the foundation for chaos magical theory and practice.

2. Sigil Magick: Spare introduced the concept of sigil magick, a technique involving the creation of symbolic representations (sigils) for desires or intentions. These sigils act as condensed forms of magical energy.

3. Gnosis: Spare emphasized the importance of altered states of consciousness, known as gnosis, during sigil activation. Gnosis can be achieved through meditation, sensory deprivation, or intense emotional experiences.

Austin Osman Spare’s Philosophy

Spare’s philosophy is multifaceted and deeply personal. Here are some key aspects:

1. Individualism: Spare believed in the power of the individual to shape reality. He rejected rigid dogmas and encouraged practitioners to find their unique paths.

2. Kia and Zos: Spare’s cosmology involved two primal forces:

   • Kia: The ultimate source of creative energy, representing pure potential.
   • Zos: The individual human organism, often alienated from Kia due to societal conditioning.

3. Sigil Creation: Spare’s sigils were born from desire and intent. Practitioners would create a visual representation of their desire, then enter a state of gnosis to charge it with energy. Once charged, the sigil was released into the subconscious.

4. Anti-Structure: Spare rejected formal rituals and structures. Chaos magicians adapt techniques as needed, disregarding tradition.

Influence and Legacy

Spare’s ideas continue to inspire chaos magicians, who blend elements from various traditions, experiment freely, and embrace uncertainty. Chaos magick remains a dynamic and evolving practice, reflecting the ever-changing nature of reality.

In summary, chaos magick, fueled by Austin Osman Spare’s insights, invites us to explore our inner worlds, create personalized symbols, and harness our innate power. 

Narrative Style.

 Narrator Styles 

+++++++++++

Narrative voice is another crucial aspect of storytelling. Here are the more common/used  narrative voice styles:

1. **First-person narrator**: The narrator is a character within the story, telling it from their own perspective using "I" and "me".

2. **Third-person narrator**: The narrator is outside the story, describing the characters and events using "he", "she", and "they".

3. **Limited narrator**: The narrator only has access to the thoughts and feelings of a single character.

4. **Omniscient narrator**: The narrator has knowledge of all characters' thoughts, feelings, and motivations, as well as the ability to comment on the story.

5. **Unreliable narrator**: The narrator is not trustworthy, providing misleading or biased information.

6. **Objective narrator**: The narrator describes events without taking a side or expressing opinions.

 

7Stream-of-consciousness narrator**: The narrator presents a character's thoughts and feelings in a fluid, unstructured manner.

These narrative voice styles can greatly influence how the reader experiences the story.

*

Here are five common types of narrative styles:

1. Descriptive narrative: This style focuses on creating a vivid atmosphere and setting for the story, often using sensory details to transport the reader.

2. Viewpoint narrative: This style is used to show the reader events through the eyes of a character, which can help the reader understand the character's thoughts and feelings.

3. Historical narrative: This style is used to recount events that happened in the past, often used in genres like biography, autobiography and historical fiction.

4. Linear narrative: This style is used to tell events in the order they occurred, often used in realist fiction to create a sense of a life unfolding.

5. Nonlinear narrative: This style is used to tell events out of chronological order, often used to create suspense or represent the narrator's emotional state or consciousness.

*

Narrative tenses are verb tenses that are used to talk about things that happened in the past. There are four narrative tenses ¹ ²:

- Past simple: used to talk about a certain action or event that took place at a specific point in the past.

- Past continuous: used to talk about an action or event that was in progress at a specific point in the past.

- Past perfect: used to talk about an event or action that was completed before a certain point in the past.

- Past perfect continuous: used to talk about an event or action that was happening in the past and continued up until a certain point in the past.

an explanation of ThE ThirTeeN O'clock bLuEs

An explanation of The 

Thirteen O'clock blues. 

(By j.stephen.h.)

        +++

The "13'oclock Blues" is a: state of Mind. 

That place we go to in our heads when Life Becomes Irrelevant, because every moment sucks. 

When..you're too depressed to live but afraid to die, and so you cling stubbornly to life out of pure spite, or for the sake of Existential Irony.. to the point where Time itself drags by slowly when you wish it would fly, and soars painfully by during those rare and happier moments that you wish you could freeze within your Mind forever. (but which ultimately freeze your Heart because they're  gone too soon.)

But perhaps we're all infants in the mind of an infinite universe and timeless in the eyes of eternity? Endlessly waiting..(for the clock to strike thirteen.)

Bernays/Lippmann/manufactured consent

 The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society," wrote Edward Bernays, the father of public relations, in his 1928 book Propaganda.

Bernays' words might send a chill down your spine, but they highlight the dangers of mainstream media propaganda. When the masses are manipulated, democracy suffers. The fourth estate, meant to hold power accountable, becomes a tool for the powerful to shape public opinion.

Walter Lippmann, a prominent journalist and political commentator, warned about the dangers of "manufactured consent" in his 1922 book Public Opinion. "The manufacture of consent... is capable of enormous refinements," he wrote. "The creation of consent is not a new art. It is a very old one which was supposed to have died out with the appearance of democracy."

Today, mainstream media propaganda has mastered this art. Soundbites replace substance, and clickbait headlines hijack our attention. We're fed a diet of sensationalism, while important issues are reduced to simplistic narratives or ignored altogether. The public is left confused, polarized, and powerless.

But we can break free from this cycle. We must reclaim our minds and the media. We must demand more than propaganda. As Lippmann said, "In the absence of a direct and fruitful experience, the human being... will seize upon any accessible substitute." Let's seek out the truth, and let's demand a media that informs, rather than manipulates.

The Shadow Archetype

 Carl Jung was a Swiss psychiatrist and psychoanalyst who delved deep into the workings of the human mind. His theories and ideas about the human psyche have had a profound impact on the field of psychology, and one of his most significant contributions was the concept of the Shadow Archetype. According to Jung, the Shadow is an integral part of our personality that we often ignore or suppress, but it is essential for our overall growth and self-awareness.

Jung defined the Shadow as “the unknown dark side of the personality” and believed that it contains all the aspects of ourselves that we do not want to acknowledge or accept. These can be our negative thoughts, emotions, desires, and impulses, which we consider to be unacceptable or socially undesirable. The Shadow is formed from childhood experiences, societal influences, and cultural norms, and it can have both positive and negative qualities.

The Shadow plays a vital role in shaping our behavior and personality. We all possess both positive and negative traits, and if we deny the negative aspects, they tend to manifest in unhealthy and destructive ways. Jung believed that the Shadow can cause psychological disturbances if it remains unconscious. He stated, “Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is.” It is essential to acknowledge and integrate the Shadow into our conscious self to achieve a state of wholeness and balance.

One of the essential functions of the Shadow is to act as a reservoir of creativity and vitality. Jung believed that by exploring and embracing our Shadow, we can tap into its positive potential and use it for personal growth and development. He stated, “There is no light without shadow and no psychic wholeness without imperfection.” By accepting our flaws and imperfections, we can unleash our creative energy and discover our true potential.

The Shadow also plays a crucial role in our relationships with others. Jung believed that the Shadow is projected onto others, and we tend to see in them the qualities that we dislike in ourselves. Our interactions with others can bring our Shadow to the surface, causing discomfort and conflict. However, by owning our Shadow, we can develop a deeper understanding and acceptance of others, ultimately leading to healthier relationships.

Integrating the Shadow is an ongoing process that requires self-reflection and introspection. Jung believed that the Shadow cannot be eliminated but can be managed and integrated with consciousness. He stated, “The most terrifying thing is to accept oneself completely.” It takes courage and self-awareness to confront and accept our Shadow, but the rewards are immense – a sense of wholeness, authenticity, and inner peace.

The Shadow is an essential aspect of Jung’s analytical psychology, and its concept remains relevant in modern times. In today’s social media-driven world, where people tend to display only their positive side and hide their vulnerabilities, the Shadow’s role becomes even more critical. Jung believed that by denying the Shadow, we deny a significant part of our authentic self, and it can lead to inner turmoil and mental health issues.

In conclusion, Carl Jung’s concept of the Shadow Archetype is a profound and powerful idea that can help us understand and embrace our true self. The Shadow represents our darker impulses and unacknowledged qualities, but it also holds the key to our creativity and vitality. By acknowledging and integrating the Shadow, we can achieve psychological balance and inner wholeness. As Jung himself said, “One does not become enlightened by imagining figures of light, but by making the darkness conscious.”

Phillip Mainländer: A Radical Vision of Redemption and The Death of God.

                       Philipp Mainländer: 

A Radical Vision of Redemption and the Death of God.

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Philipp Mainländer, a German philosopher and poet born as Philipp Batz in 1841, left an indelible mark on philosophical literature with his work “Die Philosophie der Erlösung” (The Philosophy of Redemption or The Philosophy of Salvation) His ideas, though controversial and often bleak, continue to captivate those who delve into the depths of existential inquiry. In this essay, we will explore Mainländer’s central concepts, focusing on his philosophy of redemption and his unique conception of God. 

The Philosophy of Redemption

Mainländer’s magnum opus, “Die Philosophie der Erlösung”, stands as a testament to his radical pessimism. According to Theodor Lessing, it represents “perhaps the most radical system of pessimism known to philosophical literature” .

Let us dissect its core tenets:

Life’s Worthlessness: 

Mainländer boldly proclaims that life is worthless. He contends that existence itself is a burden, and the pursuit of non-being surpasses any desire for continued existence. This nihilistic perspective challenges such conventional notions as value and purpose.

The Supreme Principle of Morality: 

The will, ignited by the knowledge that non-being is better than being, becomes the supreme principle of morality. In this paradoxical twist, Mainländer suggests that "embracing the void leads to ethical clarity."

God’s Self-Destruction: 

At the heart of his philosophy lies the concept of God’s self-destruction. Mainländer envisions a lonely God, jaded by existence, committing what equates to cosmic “suicide;” and from this primordial act emerges: The Universe. (A Creation condemned to both death and redemption.)

Conception of God:

Mainländer’s God diverges significantly from traditional theological constructs. Some elements which include:

Lonely God:

At the beginning of all existence, there existed a lonely God, a simple unity. This deity,
(wearied by the burden of being), sought nothingness. Thus by committing cosmic suicide, God set the stage for creation.

Universal Death and Redemption:

Through God’s self-destruction, the universe arose. However, it carried within it the seed of its own demise.
The universe, (like God) is condemned to die. Yet, paradoxically, this very death becomes the path to redemption—a return to nothingness, the ultimate release from suffering.

Reconciliation of Religion and Science: 

Mainländer claims to reconcile Buddhism, Christianity, and Atheism. His cosmology posits the universe as an emanation of God’s self-destruction, bridging the gap between faith and reason.

Conclusion:

Mainländer’s philosophy challenges us to confront the abyss, to grapple with the inherent contradictions of existence. His vision of redemption through nothingness invites us to question our assumptions about life, morality, and divinity. Whether we find solace or despair in his words, one thing remains certain: Philipp Mainländer’s legacy endures as a provocative exploration of the human condition.

(Note: Mainländer’s ideas are not for the faint of heart. They provoke discomfort and demand rigorous contemplation. As we navigate his philosophical landscape, we tread on the precipice of existence itself.)

J.Stephen.H

Tim Leary's

Leary's 8-Circuits of Consciousness
Theory and the Functions they serve.
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Tim Leary's 8-circuits of consciousness theory suggests that human consciousness can be understood in terms of eight different "circuits" or levels of awareness. These circuits are believed to have evolved over time and have different functions. They range from basic survival instincts to higher levels of spiritual consciousness.

The first four circuits are thought to be related to our physical and emotional survival, while the remaining four are associated with higher cognitive and spiritual experiences.

According to Leary, understanding and exploring these circuits can help individuals gain insights into their own consciousness and unlock their potential for personal growth and self-discovery.

Timothy Leary's Eight-Circuit model of consciousness proposes that human consciousness can be understood via 8 levels, or "circuits," each with its own specific function. These circuits describe different stages of psychological development and levels of awareness.

Here's a brief overview of the 8 circuits and their respective functions according to Leary:

1. The Bio-survival Circuit: This is the most basic level related to survival instincts, nourishment, and defense mechanisms.

2. The Emotional-Territorial Circuit: This focuses on emotional bonding, basic social behaviors, and territoriality.

3. The Symbolic-Neuroelectric Circuit: This level pertains to language, symbolic thought, and the ability to create and respond to art, music, and literature.

4. The Socio-Sexual Circuit: This revolves around social and sexual behaviors, including reproductive instincts and the quest for intimacy and connection.

5. The Neurosomatic Circuit: This allows for a heightened awareness of the body and the ability to understand and control physiological processes.

6. The Neuroelectric Circuit: This level involves advanced levels of intelligence, such as logic, programming, and understanding the nature of reality.

7. The Neurogenic Circuit: This pertains to the ability to experience unity and inter-connectedness, including spiritual or mystical experiences.

8. The Psycho-atomic Circuit: This represents the ultimate level of consciousness, linking individuals to a transcendent, universal consciousness and expanded awareness.

According to Leary, understanding and developing these circuits can lead to expanded consciousness and personal growth. However, it's important to note that this model is a theoretical framework and is not universally accepted within the scientific community.

on the ethos of modern technology and it's impact on society.

On The Ethos of Modern Technology and it's impact on Society. (first draft.)
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In recent years, the tech industry has faced criticism for its role in promoting addictive behaviors and detaching individuals from reality. From social media platforms to online gaming and e-commerce, technology has the potential to exploit psychological vulnerabilities and create environments that encourage excessive consumption and escapism.

One prominent example is the use of algorithms and personalized recommendations to create "filter bubbles," where individuals are exposed to content that aligns with their existing beliefs and preferences, reinforcing their worldviews and limiting exposure to diverse perspectives. This can lead to echo chambers and the polarization of society, as individuals become less likely to engage with differing opinions and critical thinking.

Furthermore, the gamification of technology, such as the use of feedback loops, rewards, and notifications, has been implicated in the development of addictive behaviors, particularly in relation to social media and online entertainment. This can lead to a cycle of compulsive usage and reliance on digital platforms for validation and fulfillment, contributing to a sense of disconnection from the real world.

In this context, it's crucial for the tech industry to acknowledge its ethical responsibilities and actively work towards mitigating these negative effects. This may involve adopting design principles that prioritize user well-being and fostering a culture of digital mindfulness. Additionally, regulatory measures and public awareness campaigns can help address the societal implications of addictive technology and encourage more responsible usage.

At the same time, individuals have a role to play in critically assessing their own interactions with technology and making conscious choices about their digital consumption. Developing media literacy and self-awareness can empower individuals to navigate the digital landscape in a more mindful and balanced manner.

Ultimately, addressing the issue of technology-induced detachment and consumerism requires a collaborative effort from industry stakeholders, policymakers, and the general public. By fostering a culture of responsible technological innovation and promoting digital well-being, we can work towards a more harmonious relationship between individuals and the technology that permeates their lives.

Jeremy Hennessee.