Have I read enough, do you think?

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You are not permitted to leave the cult!

I have spend too much time in trying to make myself understood within a contemporary social context. The terms of reference of contemporary society do not -- and have not -- helped me to explain myself. My situation ressembles that of one who was brought up within a cult. (I do not mean a "cult" exactly. That isn't it. But when I watch a show like "Big Love" on TV, I think that this precisely is the situation that I have escaped.) I want to tell you that my points of reference growing up are nothing like those of conventional society. I have different reference points, for instance, in terms of what I consider to be an emotionally important situation. I find loss of a home to be important, but cooperation with those who do not think as I do to be far less important. I do not believe in an equivalency between similar situations, unless we also share similar historical circumstances. My experiences have taught me that I cannot make inner sense of presuming equality between such externalities. A similarity between experiences, only, puts us on more equal ground. I have a more tactile and visceral -- less idealistic -- orientation to the world, compared to some. I find that bourgeois terminology about greater or lesser degress of 'emotionality' do not seem to square with this perspective.

I realised today the source of my anxiety, as I experience it in the past (but hardly now, or less so). There is the primeval act in which blood is shed, and then one is forever bound to the set of values for which this blood was lost. I am referring to Rhodesia, and to those who value its ideals because they shed familial blood for it.

Blood produces a sense of loyalty -- or "guilt" -- concerning the values over which it was shed; and as Nietzsche said, it is the worst possible mode of argument. There is no rationality in it, and little dignity or human solidarity. Instead, one adopts, or maintains values, simply because blood was shed -- shed for these particular values.

And therein lies the rub -- I am the victim of some consolidated manipulation on the basis of blood guilt. I am not permitted to have values apart from those for which familiar blood was shed. To do so is to leave the cult ....

And I have never been permitted to leave the cult.

Rather, I must be held towards observing Rhodesian values. They are fundamentalist Christian values -- belief in life after death. They involve gender conformity and an ethnic orientation of WASPish ethics. To hold values other than these is to risk being seen to leave the cult.

This was the source of my anxiety, my night terrors -- that I had not known that I was in a cult, or that I would have difficulty leaving it. Everything that I do that is of my own way of thinking is denied its value as authenticity. Only that which happens to coincide with a Rhodesian way of thinking is conceded any value. To the degree that I forge my own steps, I am considered naive, childlike. I am still not permitted to leave the cult.

And so it goes: the constant undermining; the direct, and the more subtle modulations of behaviour ... all in the service of manipulation!!

"Understanding" of Herr Nietzsche

Why is there the view (I am not quite sure how prevalent) that if I criticise Herr Nietzsche, I do not understand him? I believe this sentiment was implicit in a comment I received today. Is it because Nietzsche is to be understood as a totem towering over my head (waaaay above my head!) so that I am positioned in too lowly a fashion to make any sort of a critique?

It surely has as more to do with the vulgarly "common-sense" supposition -- by which I mean everyday patriarchal prejudice -- that I am in no fit position to "understand" Nietzsche as I am deemed to be of the wrong essence. Those who are of the right essence will "understand" him - but in this case, to "understand" means not to criticise, I presume.

Yes -- I "understand" that one must read Nietzsche, process and digest, synthetically, and without pausing to make the text fit into pre-existing paradigms (which would only stymie one's efforts). This is my point of view, as has been previously expressed. When I proclaim that people do not read him rationally -- and that leads them into trouble -- it is perhaps necessary that people do not read him rationally! The only caution I offer is that one does not avoid trouble by obeying necessity. The world simply isn't set up that way (and if you think it is, you have another think coming...)

It is a pity if I am presumed to lack my faculties because I can do two things in a row -- both to read and understand synthetically, and then proceed to analyse something more rationally. (Actually, this is the procedure that Nietzsche, himself, recommends if one wants to understand anything new.) I do have rational faculties as well as aesthetic faculties. I am just like you!

Nietzschean facilitated pathology

There is a dangerous aspect to Nietzschean thinking. (By "Nietzschean thinking" I mean the typical attitudinal stances adopted by Nietzsche and then replicated by his followers. By "dangerous" I mean not of the fun and games sort, but in the narrowest and purest possible sense of the term, "pathological".)

The danger is that, in trying to purge "decadence" from the world, one eliminates the complexity of one's own consciousness and its ability to relate to the person who is existentially "other".

The way I see it, one may start off quite innocently along one's journey towards pathology with an internalisation of the idea that women represent the negative parts of the Unconscious. Nietzsche tends to equate womanhood with decadence, and hence with the negative parts of the Unconscious mind -- those aspects that never speak their needs or desires directly but instead manipulate behind the scenes. In terms of interpretation of Nietzsche, one might take a soft line on Nietzsche, so as to say that he was making an kind of psychoanalytic ethnography of the society of his time, and that women did fall into the brackets of reactive thinking in relation to the patriarchal hegemony of his time. (In a significant sense, this interpretation of "feminine psychology" by Nietzsche is logical and accurate in terms of Nietzsche's times -- for when a dominant and powerful part of society [let us call it 'the patriarchy'] holds values that in direct opposition to another group's immediate interests, a negative, partly-submerged and yet definitely hostile manner of thinking is bound to result.)

So, one may start out innocently enough, or almost so, in taking in Nietzsche's ideas about decadence. One learns that there are decadent forces in the world, and by a gradual association with Nietzsche's writings, one learns to associate these forces of negativity with women per se. I am supposing here that one approaches Nietzsche with all the faculties of one's higher mind intact (including the ability to register and process nuances -- a defining feature of higher thinking, so far as I'm concerned). But as the reader proceeds to become more familiar with Nietzsche's work, and presuming there was higher thinking at work to begin with -- gradually there is a slippage, an equivocation that takes place between two levels of thinking. Whilst one may have begun by reading "psychoanalytic ethnography", soon one is reading -- or believes that one is reading -- all about "essences". The hypnotic effect of Nietzsche's writing, with its appeals to lower levels of thinking (ie. the "Unconscious") starts to take an effect. Perhaps one falls so much under Nietzsche's spell that one starts to believe that one is gazing directly into female psychology and perceiving all the negativity that is supposed to be there.

This is the point where one is reading Nietzsche regressively. One is impressed by "revelations" about the world, rather than reading rationally and reflecting critically. In effect, one is becoming "shamanised", a little, to see things in the way that Nietzsche does, along the lines of his own personality structure. Nietzsche's particular "object relations" -- his hostility towards "the Other" that may have been a part of his early childhood experience -- starts to take hold. The person who becomes shamanised under Nietzsche's tutelage then develops a firm inner conviction (actually based on regression and hypnosis) that misogyny is necessary and that one is justified in acting in a hostile fashion against all women.

This is a pathological development, as it makes all women out to be the same -- and all of them trapped within the 19th Century context of psychopathology, that Nietzsche was himself trapped within (a sexually frustrating predicament, no doubt). Yet the idea that all women, (or women per se), are pathological, is itself a pathological projection. By means of it, one calls forth the ghost of 19th Century gender relationships , which ought to remain buried. One projects upon the present aspects of the past, and upon 21st Century women, the expected attitude of revenge (which is derived from the 19th Century women's situation of cultural oppression).

The pathology that I have outlined can go even further to become downright persecuting -- for instance, when a woman protests that she is not inclined to think in the ways projected on her, and that she has her own, rather nuanced, thoughts -- this is taken as evidence of so much wickedness. To protest one's innocence means, within the scope of typical patriarchal thought, that one has not sufficiently repented from ones sins. If the witch, the woman, asserts her right to be left in peace enough, it means she doesn't love her God enough to face the test of faith (and martyrdom). The more she protests, the more clear it is (to patriarchal reasoning) that she has other interests that concern her, other than purifying herself of her supposed inner corruption.

The Neechy "loves us" and therefore he wants to purify us (especially us women) of our putative proneness to decadence: The Trinity also "loves us" -- and therefore our martyrdom is most assured!

But none of this is possible without The Patriarchy to facilitate it, so blessed be It!

(Amen)

Fluidity and boxing

To be oblivious of the meanings and values assigned to gender roles means that one does not speak so clearly in relation to those who make these the be-all and end-all of their existence! The use of the term, "fluidity", for instance in the post below, does not at all mean what it has been assigned to mean by those who would like to give fluidity a gender.

One could  approach this topic in an Eastern, allegorical fashion (by talking about stiff and supple trees in violent winds), but I will venture forth in a more practical note to say that I find improvements in my boxing (and kickboxing) practice these days, which are related to a re-orientation in style back towards natural movements, where the body is so fluid that it allows one movement to simply follow through upon another. This way I can get combinations in, rather than just a single strike. I do not lose out in terms of power, by this method, since the greater speed with which I move lends greater force. "Fluidity" is trusting the body to do the right thing by you in those moments when you do not have time to think. The only key is to stay supple -- and it does enable you to deflect the blows in a superior fashion than if you were to be rigidified.

Let those who believe that masculinity equals rigidity embrace their particular point of view, as perhaps a linguistic orientation to life will indeed serve them best. But I have found that the actual practice of fluidity knows neither male nor female identity.

On Friedrich Nietzsche

Hattie has some points "on Neechy", some of which I agree with and some of which I do not. As I cannot respond to her blog (something to do with my security settings I suspect), I will riff off a few of her ideas here.

To begin with, the culture of Neechianism (notice I already observe the corruption taking place between the philosophy and its popularisation with my term) is really a 19th Century throwback, and those who use Nietzsche in order to do their thinking for them, rather than doing their own thinking in relation to Nietzsche are very much to be ignored. Once they learn how to think for themselves, by producing nuances and reflections that take into account their own experiences within a 21st Century context, we can start to pay attention to them again. Until then they are followers and hangers-on who reflect the values and ideas of another.

Secondly, Nietzsche was right about a number of things, not least, as Hattie has pointed out, the Unconscious. Freud seems to have derived many of his own speculations from Herr Nietzsche, as Hattie recognises. A problem with Nietzsche's understanding of the Unconscious -- henceforth referred to here as "lizard brain" -- is that he tended to hypostatise his insights about it. Instead of allowing that its functions may be very fluid, and changeable depending on any situation, he wrote his philosophy as if certain people or entities were entirely responsible for certain facets of the lizard brain. So, for instance, "women" were held entirely responsible for all "reactive forces". It didn't matter that women were sometimes not reactive, or that it really depended what context they were in within society, not for Nietzsche. For Nietzsche, women represented all of the negativity of lizard brain consciousness, manipulating in a hostile fashion behind the scenes, without ever coming forth and articulating what is on its mind. (Contemporary feminism takes the polar opposite approach to this, which Nietzsche attributed to all women. It speaks directly what is on its mind, but is still ignored by those who live their lives half-way up Nietzsche's asshole.)

The point is, Nietzsche hypostatised the identity of "women", to make them appear to be a single facet of the neurobiological functioning of the lizard brain. Neurobiology itself, however, suggests that no human being necessarily functions from the basis of using only one part of this endowment. Lizard brain it itself the source of psychological and interpsychological plasticity, so hypostatising lizard brain's "reactivity", so that it seems to perform only one function for one sort of person is at best misleading and at worst downright unethical. To repeat -- women are not to be reduced to the negative functions of their lizard brains. That is an unethical move, to make them seem this way, the repressive nature of the 19th Century social context notwithstanding.

On the other hand, Nietzsche wants to make out that males can appropriate their lizard brains in a more appropriate fashion. He wants to show that by accessing their lizard brains more fully, males can renew themselves and live more fully. This idea that Nietzsche has seems more laudable. Unfortunately Nietzsche is his own worst obstructor, blocking the way to obtaining this end result -- an outcome that I call "shamanising" -- because his hypostatisations concerning "masculine" and "feminine" prevent entrance into the realm of lizard brain consciousness as pure fluidity.

To try to make plainer what I am getting at in terms of "shamanising" -- it is important to renew oneself by letting go of the heavy burden of one's socialised values, and entering into a psychical realm where everything about life and reality becomes fluid again. It is from having experienced this "melt down" that one is able to be creative in the most radical fashion. (Cf. Anton Ehernzweig, The Hidden Order of Art, for a discussion of this relational dynamic pertaining to the Unconscious). However, one does not let go of one's burden of socialisation whilst one remains attached to reified notions of masculine and feminine. Remaining fixated on these strongly socially conditioned values of the 19th Century will prevent one from accessing the lizard brain's functioning in the deepest possible way. (One has to become liquified - Dionyson - in order to do it.) Instead, one will remain fairly rigidified and on the surface of consciousness. Attachment to one's socialised values will keep one there. In Nietzsche's terms, one will be unable to access the "Overman" (who gains the power to transcend social values by accessing the powers of the Unconscious).

So it turns out that Nietzsche himself (his mode of writing) was the greatest obstructor in relation to the aims of his own philosophy -- which was to enable a revaluation of values through incorporating more awareness of the unconscious life of the mind (i.e *awareness*, not the contents, necessarily, of the unconscious) into social life.

Lastly, I would like to say that Nietzsche's general ideas can still be redeemed through what he proposed as "aristocratic values" -- namely reciprocation. I find that I do this automatically -- I reciprocate no matter what the circumstances are. When someone is kind, I try to return kindness, but when they are dismissive, I also tend to return that attitude (although I am not always aware of doing so!)

I think that women who want to be free of misogynistic idiocies, (for example, in behaviour), should do no more and no less than reciprocate, as a way of responding to the behaviour that is directed at them. Those who are kind to women will therefore be positively reinforced, whereas those who treat them negatively will have negative reinforcement for their behaviour.

To me reciprocation is a conditioned instinct due to my kickboxing training. If someone wants to play rough, I play rough back, but otherwise, I tend to keep things going at an even pace.

Patriarchy's itchy auto-immune disorder!

I write on patriarchy here with the implicit view that the patriarchy does not have a window on itself. If it did have, then it would not so easily be able to seduce so many into walking in lockstep with it! (My very slight apology for my mixing metaphors here, but I think this jumble and confusion also convey the tactics and strategies of patriarchal hegemony.) Patriarchy cannot appeal to human beings in general on the basis of logic or rationality, since its methods and practices are antisocial. One can see it in a very accurate light as an antisocial virus, or in Richard Dawkins' term, a "meme". Since it cannot appeal to reason, patriarchy must find various ways to perpetuate itself by appealing to aspects of unreason within human sensibilities. To do so it must cloak itself in darkness and pretend to be acting for the common good, whilst maintaining a sharp division between what it is in public and what it is in private. Like a cockroach, it must take care not to emerge into the light.

The signs that patriarchy doesn't know itself are ample. The very schizoid nature of patriarchal thought leads to the inability of those who have succumbed to this meme to openly discuss what's in their hearts and minds. Instead, we see a manner of combativeness that seems to indicate an animal attacking itself -- as if it were an autoimmune disorder. What I see is that those women who associate (often unknowingly) with those afflicted by patriarchal thinking are always punished for it. The patriarchs themselves, it seems, don't seem to realise that they are teaching women not to associate with them! More likely, though, they do not care. They are being attacked by an autoimmune disorder -- they are itchy all over!

It amazes me how often my attempts to be conciliatory with an arch patriarch have led directly to what BF Skinner calls "extinction" of conciliatory behaviour. One learns not to do this, after a while: For a woman to be seen to willingly associate with any patriarch, to any extent, is seen by other patriarchs in the light of her conceding that she is of lowly value.

Simply put: If one wants to maintain that one values oneself immensely, the best thing to do is to keep as far away as possible from any patriarch, and anybody else who might be one, who is on the Right!

March 8, 1979 Iranian Women March Against Hijab and Islamic Laws

Melanie Klein versus Judith Herman

Klein versus Herman—according to Judith Herman's approach, psychological splitting is not caused be "envy" as Klein thinks, but rather by external trauma. I would hypothesise that it is the result of not being humanly able to connect—for instance to make a normal, empathetic connection despite a feeling that one needs to -- when the other "subject" confronting one is a hostile, unknowable or ferocious force. This psychological "splitting" seems to be, in Herman's views, automatic (occurring at a preconscious level). I imagine that the neurobiological systems activate it as an emergency mechanism, to protect the vulnerable psyche against psychological overload – ie. One loses consciousness as one does when fainting, but in this case of splitting, only in part.

Women are the glue of systems!

Experience has taught me that women are considered as the glue to any social system. They are what holds it together, despite the cracks that inevitably start to develop within any political or social system. Philosopher Moira Gatens says that patriarchy considers women as the dogs outside the city gates, warning the real humans, the males inside the city, of any approaching dangers, by their howling. But that is a slightly different analogy to the one I want to put forward, which is that women are considered to be glue.

Glue has a certain texture -- it is viscous (mushy) and transforms its shape to fit between existing hard shapes to hold them together. The hard shapes are not supposed to adapt to fit the "glue" -- which wouldn't make any sense -- but rather vice versa.

I find that generally within political and social systems, women are expected to be the glue. If there is a crack in the system, a systemic quality of dysfunction within it, women can be used to hide this. One can appeal, for instance, to women's supposedly volatile nature and claim that they caused the cracks appearing in the system. That way, the system can just go on, dysfunctional as it is, with women's "nature" acting as the glue. (Of course women do not really have negative attributes, but it is necessary to suggest that they do, if you want to use women as "glue")

Women are also compelled to function as glue to the degree that they are believed to be more empathetic than male humans. They are compelled to function as glue to the degree that they believe the system is worth saving -- which, generally, it isn't.

"Watch my back, but I will not watch yours!" says the male who wants women to function as glue. "I'm sure you care that the system we are in should not fall apart and that we should act as a team. So watch my back. But I'm sorry, I'm in no fit mood to reciprocate. My testosterone is getting to me."

On shamanism, rationality and the lizard brain

The rational mind might not be in any more of an advantageous position than the lizard brain is, when it comes to discern the presence of implicit bias in the mind of the beholder.

I am of the opinion that this is the precise reason why those who are victims of implicit bias(for instance, because of their race or gender) are unable to draw attention to their predicaments by appealing to rationality. It is because rationality is quite empty, quite abstract, without the input of data that comes from the more instinctive parts of our minds. But these instinctive parts are already, as I have said, biased due to having incorporated and internalised cultural standards of normality as if these were universal and objective standards. (Once the standards have become internalised, the brain doesn't know the difference.)

And this is why shamanism and its notions of "double vision" are important -- because by distrusting the dominant matrix of values and ideas, one can realise that these values are actually CREATED , rather than being genuinely objective values. (I am speaking of such values as patriarchal values, nationalist values, and so on.) The point of shamanism is to realise that even our felt certainties have actually been CREATED by our early experiences. So, we see things as we feel that they objectively are, but then we we have the shamanic "second vision" where we see things as being totally contingent (I mean, that they are dependent on our particular circumstances of upbringing and suchlike).


2.

Despite this, it does seem that Paul MacLean's model of the triune brain could be very liberating for feminism. What it seems to indicate is that gendered consciousness does not actually go all the way down to the bottom of our beings. It seems that gendered consciousness is more likely linked to processes of the paleomammalian brain, which came after the development of lizard brain. Our basic levels of consciousness are concerned with survival and an orientation towards power systems in the abstract. By this, I mean that the hardware of this brain is extremely open and flexible, not that this brain system isn't oriented towards the world in terms of actual, tangible or semi-tangible relationships.

A lot of my views come from Kleinian psychology, but it is also present in, for instance, Julia Kristeva's work, which deals with this level of consciousness, and argues that it is power rather than gender that early childhood psychology is concerned with.

Lizard brain is not even determined by its own self conscious appropriation of values about "biology", since it experiences itself as lacking physical boundaries, and therefore able to move parts of the mind effectively BETWEEN bodies (this is one of the weirder things about Kleinian psychology -- it is somewhat disembodied). Lizard brain is oriented towards group think, the power of the tribe (in a way, a better conceptualisation than "herd", since it invokes the sense of primeval identification mechanisms), and towards fight or flight. It is NOT concerned with mammalian issues of mating and reproduction (ie. issues relating to what we understand as "relationships"). Lizard brain has only orientations, it is not capable of having relationships, except on the basis of mechanics. It fundamentally does not "relate" as is has no personhood, nor even any specific personality. (When people play the role of Internet troll, they are like this.)

MARECHERA TIME LINE LARGE

CLICK ON THE ACTUAL IMAGE TO ENLARGE IT IN ANOTHER WINDOW.

marechera's life and times

click on above image to expand!

How we base our morality on social and cultural norms

The question of what it actually normal is a fundamental one, because our way of knowing this sense of normality does not arrive at us via logic, or reason, or intellectual knowledge. Rather, it is a distinctly inwards way of knowing. I will hypothesize that this sense of what is normal arrives to us via the primitive mechanisms of the 'lizard brain', which latches onto certain rules and regulations that a particular cultural and environmental set of circumstances have imparted. In other words, learned information is hypothesized by neurobiologist Paul MacLean to be stored in the "striatal complex" --- "the major part of the reptilian forebrain" ( p 137):

"[I]n addition to being a neural repository for innate forms of behavior, the striatal complex constitutes part of a storage mechanism for parroting learned forms of emotional and intellective behavior acquired through the participation of limbic and neocortical systems." [p 145, Paul D. MacLean, CEREBRAL EVOLUTION AND EMOTIONAL PROCESSES: NEW FINDINGS ON THE STRIATAL
COMPLEX].

Also see:

Is it possible that through these neural elaborations nature has revamped the striatal complex so that it serves as a playback mechanism not only for ancestral behavior, but also for currently learned performance? We are all aware that once having acquired a verbal or other skill, we can later repeat it, so to speak, almost instinctively. Indeed, if we stop to think how we do it-as, for example, playing a musical piece learned by heart-it may interrupt the continuity of performance. As Plutarch taught us to say, custom or habit is “almost a second nature.” Moreover, we recognize in other people, if not in ourselves, a tendency to a life style in which they are as set in their ways as the proverbial reptile. (p 146, MacLean)

Maclean's theorising suggests that what may appear to us to be most natural, most normal, is in fact probably learned behaviour (and I would say, in accordance with the above, it is learned CULTURAL behaviour) that has become naturalised in our brains.

We are not able, therefore, to distinguish between what feels like normal or abnormal behaviour in a way that transcends the functioning of our own brains. And, our brains are instruments that take in information that is certainly relative to other forms of information, and makes this information seem objective, by making it the main reference point for "normality".

Here, I am alluding to the necessarily hidden nature of cultural bias on the part of abitraters who concern themselves with issues of human normality. The psychological nature of their sense of what is normal is no longer evident to them after the point that they have internalised cultural norms as an inward standards of normality.

This also concerns guardians and policemen of normality, who believe they are unbiased because you have clear inward emotional signals about what is "normal". That clear sense of things -- far from being a sign of your lack of bias -- is actually the normalisation of your bias. It has been writ large, for instance, in your feeling of having a clear conscience about your estimation that the other is less than normal, and needs to be brought into line.

Every person's lizard brain polices zones like national and social boundaries, on the basis of their cultural and social conditioning, in order to maintain and defend a precious feeling of normality. It is "natural" and "normal" for all of this to take place -- but this is no basis for ethics.

Life begins/ends here!

Had a dream last night –and you can blame it on a discusson of Zorba the Greek and misogyny, as well as some discussion that Mike and I had about Martin Luther, and my forthcoming African trip, and well, the horrors of clerical work. In the dream, I was in a conference centre, but back in my old job, with everybody older, and more mellow, but not necessarily wiser (the stasis of clerical type positions and mentalities). There I kissed a Ned Flanders character on the lips, a sign of my resignation to the mundane.

I looked down from the conference hall, and there was a sea of boab (baobab) trees. One of them began uprooting — it was crackling and sputtering, and dust and atoms were flying up around it. It uprooted totally, and turned itself upside down, and then continued towards the wooden doors of the university hall. (Ok, that part sounds a little phallic, but only retrospectively. It was not the sense of it in the dream, but rather the horror that a tree could animate itself). Now I think it went to this door to nail its 95 theses. It was the UWA administration door.

lessons from evolutionary psychology

Subtle and not so subtle psychological signs indicate poor emotional health, let us say from an evolutionary psychology perspective. As mentioned, a male of poor class will not take on other males, whether in battle or competition, but will seek to build his self esteem a notch higher by picking on already vulnerable females. This is a sign, or symptom rather, of evolutionary poor health. Such a male still wants to feel the pleasure of conquering, of putting something down, but he does not want to win the right to that pleasure legitimately. He acknowledges his own weakness by attacking those who have been set back by historical circumstances. He attacks women.

And then there are those who lean heavily on the patriarchy, on socially prescribed group think, in order to consolidate their positions in society. They may even come down with sympathetic sickness in honour of one particular patriarch or another. These are the weak -- those who haven't developed a backbone yet.

And there are those who lean heavily on patriarchal rhetoric -- as though they were in fact the individual innovators of this rhetoric, when in fact we have heard it all before.

Those are the curmudgeons of the spirit -- the ones whose very manner of speech advertises that they have learned nothing.

unbalanced attitudes towards gender!

Once again -- to the issue of society's health and well being. Most conceptualisations about health draw on principles of balance. The idea of homeostatis, equilibrium, the right amount of everything is fundamental to heath and well being right down to the level of our biology.

At the level of society's functioning as a whole, however, there seems to be much more of a toleration for open wounds, radical dysfunction, and ongoing persecution of elements of the body.

Consider gender relations and how they are perpetuated.

Any ideology that takes as its principle, "We'd better stomp down women, or they will get the upper hand and stomp us (men) down," is a blueprint for extreme social pathology.

The body politic as well as the actual body desires homeostasis -- its balance.

Are you defending the majority against the nefarious elements of society? You may think you can spot who these are. I am amazed at how many defenders there are, who seem to claim higher motives, but whose real basis for hostility is that "those people aren't like us!"

RIGHT WING HUNCHES

One of the things about being very very out of touch with right wing consciousness is that one fails to realise the valences that are attached to certain words or phrases. One does not understand, by any means, that some random phrase or term one uses has very particular connotations in the limited world of right wing consciousness than they do in the everyday world.

My words are always linked to practicality, and have no other emotional context for me other than in terms of getting things done.

But right wingers I have encountered do not think we live in a practical world, but in a gendered world, primarily. So they are on the look out for words that have context within their own sphere of understanding.

Take the word, "intuition", for instance. I use it in the Jungian sense to mean the ability to register the existence of complex patterns in the world, and to know what those are.

A right winger, however, hearing that word coming from me is convinced it can only, ever, and with utterly no other possibility on this earth, mean "female hunch".

Unfortunate as it turns out to be, right wingers are always speaking and hearing a different language from ME.

new intro

http://home.iprimus.com.au/scratchy888/1CHAPTERNEWINTRO.htm

Things that do not exist!

What "Africa" means to me is the fact that it is more likely that reality is permitted to be real there, compared to anywhere else I have experienced. My experience there is that if something happens, then most people are likely to concede that it happened.

In other places, there are tighter parameters defined what can or cannot be permitted to exist. You have to learn what these parameters are, and soon, or you will get yourself into all sorts of troubles.

Some parameters that define reality in Australian culture, for instance, are as follows:

* An irrational male does not exist! That is a contradiction in terms.

* People whose cultural origins are politically incorrect cannot genuinely suffer: Their suffering is non-existent!

* Creativity that expresses dissent during heated political arguments does not exist! It is not geniuinely creative.

* Female high spiritedness does not exist, except in blue collar pubs and the like. Certainly it does not exist at work. That is called petulance.

*Psychological violence doesn't really exist --unless it's happening to someone we care about.

* Female trauma does not exist.

* Social injustice that cannot be resolved by quick fixes or by putting women back in their place does not exist.

* Points of view which differ in their parameters from those listed above do not exist.

Two kinds of immanence

I will return to what I had suspected all along, that Georges Bataille and Simone de Beauvoir use the same term, "immanence", in an entirely different fashion.

We can understand this in terms of Paul MacLean's notion of the triune brain. Of course, both de Beauvoir and Bataille actually facilitate the interpretation I am about to make, since Beauvoir makes it very clear that she is talking about "the body" and emotions. Bataille, however, makes it clear that by immanence he refers to a sense of the Sacred and some kind of primeval consciousness that he cannot put into words.

By referring to Paul MacLean's model of the mind, we can locate these philosopher's terms as referring to two different types of "immanance" -- One (Beauvoir's) necessarily oppressive and the other's (Bataille's) as shamanistic (referring to a sense of "out of body" experience).

But first, some basic information on the triune brain:

The primate forebrain has evolved in hierarchic fashion
along the lines of three basic patterns that, in the diagram, are labeled “reptilian,” “paleomammalian,” and “neomammalian.” We possess, as it were, three different brains welded into one-a triune brain.’ Despite some progress in our knowledge of the anatomy and chemistry of the three basic formations, we know remarkably little about how they are integrated and how they function together.

[Image and quote taken from the journal article: CEREBRAL EVOLUTION AND EMOTIONAL PROCESSES: NEW FINDINGS ON THE STRIATAL COMPLEX
Paul D. MacLean, Laboratory of Brain Evolution and Behavior,
National Institute of Mental Health
Bethesda, Maryland 20014]

As a result of my studies, it becomes clear that only the paleomammalian brain keeps us grounded in the body -- in the here and now (and with relational emotionality).

Here Paul MacLean in another article: "There are clinical and experimental indications that without the structures comprising the limbic system we could be like disembodied spirits." [MacLean 1958]. The limbic system, therefore, is responsible for keeping us "in the body" as ite were. both the Neomammalian brain and the limbic system alone would tend to operate in such a way as to give us a feeling of bodily detachment -- hence "shamanism".

Now, the way that Bataille talks in terms of his concept of "immanence" gives us the indication that he is descending one level below that indicated by de Beauvoir's same term. He is enjoying a disembodied experience --indeed, a fantastical one -- that has been facilitated by 'lizard brain'.

By contrast, de Beauvoir, in The Second Sex, complains of being locked up in the body, in the immanence of the here and now. This is clearly not a shamanistic immanence, but a state of confinement. (Exactly the opposite, in fact, to Bataille's "immancence" -- as hers is determined by the limbic system and therefore by bodily states.)

Let us not confuse these two types of "immanance" -- although the terminology is the same, what is being referred to is in fact very different!

MARECHERA, THE ORIGINS OF THE SELF AND SHAMANIC TRANSCENDENCE AND DESCENT.

MARECHERA, THE ORIGINS OF THE SELF AND SHAMANIC DOUBLING.

Countering Platonism and why Nietzsche is a friend in need indeed.

The metaphysical (and ultimately psychological) linking up of the idea of personal goodness with the possession of knowledge — particularly knowledge of what is “True” — was NOT something with which I had been brought up.

It’s a cultural thing, then, I believe — a system of ideas more prevalent in one place than another. And, as Nietzsche points out, the metaphysical conjoinment of Truth, Knowledge and Power is in fact Platonism.

But — back to my problem, and the structural flaw within the system that is the reason why I met so many reeducators.

When I first came to Australia at age 16 I professed non-knowledge about just about everything. It was my way of saying, “teach me, please!” But nobody did. I believe my inability to find those who would assist me to learn the ropes of a new culture was related very much to a number of unfortunate experiences I had later. And so it went on — one “unfortunate” experience after another. But these were by no means accidental.

I was being taught a lesson, I believe, that it is not my right not to know something. That not to know is weakness — specifically moral weakness — and that dogmatism is strength.

So, I would try to get assistance by various means, and in the process I would naturally be inclined to admit that I didn’t know something, that I was confused about how the system functioned, that I sought enlightenment. According to the reactions this produced I now realise that this was code for saying, I have no moral qualities, I will not accept being brought to order and that finally I am seeking self-gratification.

So things were so very difficult. My propensity to tell the truth was countered all the time with somebody’s projection — their Platonic Truth.

And of course I made it even worse by stating that I had intellectual interests and aspirations.

So much worse.

A problem with Donald Meltzer

He ties in sexual energy with the direct access to (what I would call) the lizard brain's various modalities of consciousness -- power awareness, knowledge awareness and so on. (I am due to once again review his book, The Claustrum.)

I believe the point at issue here is that one stumbles across some explosive internal psychical energy that enables one to shift between the various levels of consciousness from high to low. Meltzer, who writes in the  tradition of Melanie Klein and object relations, has alighted up sexual energy then, as the energetic means by which consciousness shifts. Of course he also doesn't speak of shamanising, but rather of modes of pathology.

I can understand, in theory, the psychical melting power of sexual desire -- however I'm more inclined to think that rage is more significant in its capacity to open doors of awareness when one's mind has been blocked for too long.  Meltzer, by the way, is hostile to the use of sexual energy in ways that don't create adherence to already existing forms of reality.  It is possible that his conceptualisation of reality is not deeply philosophical but a little schematic.

Once one has entered R-complex consciousness, one has access to a whole modality of thinking whereby identity and power become pliable to other parts of human consciousness.

Cold rage gave me the energy to move in ways defensive and offensive -- as if I had suddenly advance to a totally different level of understanding, that was separate from normal, everyday consciousness, and yet not apart from it.

I did not, at any stage of becoming aware of my anger, lose my 'reason'. Indeed the opposite was true: by accessing R-Complex, everything I did became a thousand times more calculated, so very much more measured, instrumental.

The Freudian Structure of the Psyche?

Freud's structure of the psyche has heavy lead weighing down the topmost level. The lower levels of the mind are weighed down by its force, pushed far into the basement, deep below the ground. There are not windows, no sources of ventilation for the occupants to breathe. The body, too, is submerged underneath the burning clay of Freudian consciousness. The body is a Vesuvius victim, half-dead, half aware and active, screaming. Such horrendous cries are readily condemned by those above the ground, who see it as an expression of so much vain hysteria.

Freud's upper mind is allowed open windows, not too many, from which to gaze at others from a balcony with rose perfume on every ledge. (One needs it to smother the stench of rotting flesh that permeates the streets below from all the dead and dying and their problems. Freud does not to understate the sheer necessity of all of this.)

In Freudian terms, the anguish of the body whilst being burnt with hot sulphur and ashes is called: emotion. Emotion undermines the rose-hewn detachment of the Freudian upper mind -- which wants to feel that it is quite happy sitting on a ledge.

Beta males...

attack women because they are too afraid to attack men.

NIETZSCHE AND THE SEARCH FOR PRIMEVAL WHOLENESS

You can see why I think Nietzsche's philosophy was quintessentially shamanistic. It's not just ZARATHUSTRA, which is effectively a blue-print concerning what it means to be shamanised (separation from the herd) and how the shamanised individual is likely to feel (like they are creating "beyond themselves") and ultimately how the shamanised individual does not acquire "eternal life" but lets their radiance since into the Earth, towards its origins in the human experience of life as radically contingent.

Another shamanistic feature of Nietzsche's work concerns his understanding of what it means to be an individual rather than to be part of the herd. I would argue that this is the most shamanistic aspect of Nietzsche, because it is the issue most pivotal to developing an experience of human nature that isn't debased.

The crux of things shamanistic is located at the primeval level of the functioning of the "lizard brain" (for more on this term, Cf. the work of neurobiologist, Paul MacLean). Fundamental to this structure of lizard brain thinking is that it seeks to create a sense of wholeness for the psyche. This sense of wholeness pertains to a feeling of security and belongingness vis-a-vis the power structures of the day.

What I want to argue here is that Nietzsche saw both attractions and dangers to this lizard brain facilitated wholeness. He did not, let me make it quite clear, want to eschew the functioning of the lizard brain, in its drive towards wholeness by binding and repressing it. Rather, he sought to outline an ethical approach, whereby the psyche could attain its wholeness without making debilitating wrong turns. (The issue at the heart of Nietzsche's ethics became a drive towards better psychical health then, rather than a question of morality.)

In a direct sense, this brings us back to "lizard brain". The lizard brain has a way of "thinking" as it were that tends to shortchange the higher brain's nobler conceptions of what an individual ought to be. Examples of conceptions formulated in the higher mind are that the individual is (or ought to be) a discrete political entity in his or her own right, autonomously driven, and operating independently in reason and emotion. The reflexes of the lizard brain, however, short change this notion.

Let us look at this issue in closer detail. The lizard brain has a drive towards creating a satisfying feeling of inner psychical wholeness. It does not seem to care, however, how it does this. It has no ethics concerning genuine individualism, or real psychical health, to keep in mind. Rather, it is driven directly towards its goal, from infancy onwards, by inserting the developing psyche into a position within a larger psychical structure. The developing mind thus first learns to "borrow" its feeling of wholeness through becoming part of the larger adult community.

So it is that the subject grows up to find his place in the community -- and the "lizard brain" facilitates this. Yet, the cost of such typical lizard brain operations is that the subject does not truly become (and certainly not in the Nietzschean sense of the term) an "individual". Rather, he has attained his wholeness only at the cost of becoming part of the community's larger psychical structure. If he is a male, he may have been conditioned to feed off the psychical structures of women, as an ongoing process, in order to make himself feel whole. If the subject is a female, she is likely to have been taught to lose her personality in a sense of the wholeness of the community, so as to feel this fundamental wholeness of being. But in both instances, the individual is shortchanged. They are not truly whole, but "herd": They are thoroughly dependent for their psychical survival on remaining part of their communities! Yet to remain part of their communities it to be debilitated -- to become part of a group of people in whom nobody is really what they seem to be, where each is just a victim, and a function of another's projections!

Well, this is the reason why the shaman does a "dangerous crossing" over the "bridge" of the psyche that separates the higher mind from "lizard brain". He despises its reflexive and intuitive functioning, which causes him to adjust to the needs of the community at a subliminal level. Rather, he wants to requisition lizard brain's functional tendency towards achieving wholeness, so as to make an actual individual (in the truer sense of the term) into an independently functioning whole.

This is the true meaning of Nietzschean individualism.