#Information Security Principles and Practices
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Information Security Principles and Practices Merkow PDF
Information Security Principles and Practices Merkow PDF
You can download the Information Security Principles and Practices Merkow PDF from this site.
As a sample, we have attached chapter 1 . you can read the first Chapter Here and Download the whole book now.
Information Security Principles and Practices Merkow PDF
Chapter 1
Introduction“Begin a t the beginning, ” the King said, very gravely,“and go on till you come to the end: then stop.”— Lewis…
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We recently learned in our media class about the four indicators that reveal a country's use of propaganda to justify its actions/build a national and international consensus over its stance. This is exactly what Israel is doing now. Please read this to learn more about the Israeli propaganda (with sources) :
i. Establishing a distinct "us" versus "them"/"the others" divide: The Israeli media has been actively engaged in crafting a narrative that portrays Palestinians as sub-humans and animals, that deserve to be killed, butchered, and deprived of essential resources such as water, electricity and fuel. This dehumanizing narrative serves to rationalize the grave atrocities committed against Palestinians, reducing them to mere statistics, rather than acknowledging them as fellow human beings who have the right to be protected as well.
A recent example of this dehumanization (that encompasses children as well) is Israel's Prime Minister's words in a now-deleted tweet, on Oct 16, stating: "This is a struggle between the children of light and the children of darkness, between humanity and the law of the jungle."
This is also a common practice in Western media as a whole. In the context of conflict, the choice of words plays a significant role: Israelis are often described as "killed," and Palestinians are referred to as having "died" (example of BBC). The distinction can be seen as a way to omit Israeli responsibility, portraying the deaths of nearly 10,000 Palestinians as a result of circumstances beyond its control, rather than the outcome of deliberate and targeted actions.
ii. Use of emotion instead of logic: a stark example would be the whole international outrage that was first sparked due to the false claim that Hamas had beheaded 40 babies. This fake news was confidently shared by U.S. President Joe Biden, who later admitted that he had never actually seen any pictures of such events, neither did anyone in the IDF because there was never any instance of 40 beheaded babies (source) (also trust me if Israel did have any pictures of killed children they would not hesitate to share it)
CNN journalist who first shared this fake news has later apologized for being "misled." (which isn't the case that was a conscious choice of the news agency but that's another conversation)
Israel knew what it was doing by sharing this particular false information, they knew that the simple imagery of such a horrifying notion, even without concrete proof, would be a strategic tool to garner international support through emotional manipulation.
They are still trying to use emotion when it comes to children particularly to sway the public opinion : Israeli government spokesman has shared images of "fallen teeth of burnt children." This post has been debunked by dentists, pointing out many contradictions in the pics that conclude that these are props and not the teeth of actual children found in rubbles. (source)
(Meanwhile, there are factual documented videos and pictures of dead Palestinian kids and babies, decapitated, injured beyond belief, tangible proof of the war crimes Israel commits and yet the public outrage isn't the same, because Israel has already established that Palestinians are lesser people)
iii. Attempting to Influence Both Elites and Ordinary Citizens: In addition to their efforts to secure international support from world leaders, Israel has employed a multifaceted approach by spreading advertisements that regular civilians view. These ads serve to rationalize their actions, and they are strategically placed ahead of unrelated programming, including children's shows or games.
This tactic aims to integrate their ideology into various aspects of our lives, in order to promote their agenda and inundate us with recurrent pro-Israel messages. This strategy capitalizes on the psychological principle that the mind tends to retain information it encounters most frequently. (a more detailed video explanation)
iv. media manipulation tactics : For example, the night before Israel bombed the Baptist hospital in Gaza killing more than 1000 people, BBC published an article with the headline "Does Hamas build tunnels under schools and hospitals?" giving way to a "justification" for the heinous, war crime act that is bombing a hospital, under the guise of targeting Hamas hidden bases.
The use of the Israel-Gaza war as a headline for the news leads us to believe that this is a war with two equal (or slightly disproportionate) parties who are both able to defend themselves. Whereas this is a genocide led by Israel (a powerful military with international backing by the world's most powerful nations- U.S, U.K, France, Germany.. to cite a few) and CIVILIANS. Because those are the people that Israel is targeting, by bombing hospitals, schools, mosques, churches, refugee camps.
It is a genocide, an ethnical cleansing, an attempt to eradicate entire families, then to relocate the survivors out of Gaza, making it impossible for them to reclaim their land, and resulting in a total takeover of Palestine by Israel.
Another manipulation example (because there are so many) is the first and most prominent question that many Western journalists ask their guests: "Do you condemn the attacks of Hamas on Oct 7?"
This question completely disregards the root of this entire conflict, which is the 75-year ongoing colonization of Palestine. By omitting all the previous crimes against Palestinians that led to the attack (the killings, the wrongful imprisonments, the torture, the stealing of land…) these 'journalists' actively manipulate the public opinion, portraying the Hamas attack as unprovoked, when you cannot possibly expect a colonization to have 0 resistance.
And an honorable mention to the zionists who are trying to morph the anti-Israel stance into an anti-Jew one. This isn't about religion, I've said this once and I will say it again, Jews around the world are condemning the actions of their government. Just recently, Jews were arrested in NYC for standing against Israel. (source)
This is a humanitarian cause. We're humans, this is the one denominator factor that unites all. We read about previous genocides in history. We wondered how people could support the killings of innocent people, men and women, and children and babies. It is happening right now again, and media propaganda plays a significant role in shaping public perceptions.
I couldn't include everything here but please, I urge you to use your critical thinking. Don't believe everything the media tells you, and this is coming from a graduated journalist. We learn about propaganda and how to counter it, which also means we learn about how to manufacture it.
So don't be gullible, boycott the companies who support Israel (mainly HP, Siemens, AXA, Puma, Israeli fruits and vegetables, Sodastream, Ahava, Sabra. check BDS for more information) and urge your governments to support the ceasefire. We have a voice and we should use it, even if we're uncomfortable, even if we're scared. Do it. By staying silent you become complicit in genocide.
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What is a Cypherpunk?
The term "cypherpunk" refers to a movement and a community of activists advocating for the widespread use of strong cryptography and privacy-enhancing technologies as a route to social and political change. Emerging in the late 1980s and early 1990s, the cypherpunk movement is a confluence of libertarian political philosophy, hacker ethos, and cryptographic science.
The Core Traits of Cypherpunks
1. Advocacy for Privacy and Anonymity: Cypherpunks champion the right to privacy, emphasizing that individuals should have control over their personal information and digital footprints. This advocacy is often in direct opposition to government surveillance and corporate data collection practices.
2. Use of Cryptography: The cornerstone of the cypherpunk movement is the use of strong cryptography to secure communications and transactions. Cypherpunks believe that through cryptographic techniques, individuals can protect their privacy in the digital world.
3. Open Source and Decentralization: A significant trait among cypherpunks is the belief in open-source software and decentralized systems. This ethos promotes transparency, security, and resistance to censorship and control by central authorities.
Who are the Cypherpunks?
The cypherpunk community consists of programmers, activists, academics, and technologists. Notable figures include Julian Assange, the founder of WikiLeaks; Jacob Appelbaum, a former spokesperson for the Tor Project; and Hal Finney, a pioneer in digital cash systems. The manifesto "A Cypherpunk's Manifesto" by Eric Hughes (1993) [https://www.activism.net/cypherpunk/manifesto.html] eloquently encapsulates the philosophy and ideals of this movement.
The Cypherpunk Movement
Cypherpunks are not a formal organization but rather a loosely associated group sharing common interests in cryptography and privacy. The movement's origins can be traced to the “Cypherpunks” mailing list, started in 1992 by Eric Hughes, Timothy C. May, and John Gilmore. This list served as a platform for discussing privacy, cryptography, and related political issues.
Relation to Cyberpunk Principles
While cypherpunks share some overlap with the cyberpunk genre of science fiction, they are distinct in their real-world activism. Cyberpunk literature, like William Gibson's "Neuromancer" (1984) [https://www.goodreads.com/book/show/6088006-neuromancer], often presents a dystopian future where technology is pervasive and oppressive. In contrast, cypherpunks aim to use technology, specifically cryptography, as a tool for empowerment and resistance against such dystopian futures.
Notable Contributions and Technologies
The cypherpunk movement has been instrumental in the development of technologies that emphasize privacy and security:
Tor (The Onion Router): A free and open-source software for enabling anonymous communication [https://www.torproject.org/].
Pretty Good Privacy (PGP): A data encryption and decryption program that provides cryptographic privacy and authentication [https://www.openpgp.org/].
Bitcoin: The creation of Bitcoin by an individual or group under the pseudonym Satoshi Nakamoto was heavily influenced by the ideas of the cypherpunk movement. It embodies principles of decentralization and financial privacy [https://bitcoin.org/en/].
Wikileaks: Founded by Julian Assange, WikiLeaks is a multinational media organization that publishes news leaks and classified media provided by anonymous sources [https://wikileaks.org/].
Conclusion
The cypherpunk movement is a critical lens through which to view the ongoing dialogue about privacy, security, and freedom in the digital age. While not an organized group, the collective impact of cypherpunks on modern cryptography, internet privacy, and digital rights is profound. As digital technology continues to permeate every facet of our lives, the principles and contributions of the cypherpunk community remain more relevant than ever. - REV1.
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The Golden Era of Pirates
A Liberal and Tolerant Society in Nassau around 1700
The heyday of pirates in Nassau around 1700 was a time of relative peace and prosperity for the island. Pirates established their own laws and rules, fostering a society that valued individuality and tolerated various lifestyles.
A standout principle of this society was the "Golden Rule": "Treat others as you would like to be treated." This maxim emphasized not only fairness but also the importance of respecting individual freedoms. The pirates of Nassau distinguished themselves with exceptional tolerance toward different cultures, religions, and sexual orientations. Their community welcomed people of all origins, regardless of race, religion, or gender.
Diversity within the pirates of Nassau extended to their personal relationships, including same-sex partnerships. Anne Bonny and Mary Read were two of the most renowned female pirates in history, both in a romantic relationship with each other. Edward Teach, also known as Blackbeard, was an English pirate active in the Caribbean and Atlantic, and it is speculated that he was homosexual.
This form of tolerance and openness to diverse lifestyles made the pirates a unique and progressive society.
Further insights into the liberal society of Nassau's pirates are reflected in their laws and institutions:
A court, consisting of a captain and a selected jury, ensured justice.
The system of shared booty guaranteed an equitable distribution of wealth among the crew.
Through democratic elections, the crew determined their captains and officers.
These laws and structures granted pirates control over their own lives. They could not only freely choose their sailing companions but also collectively make decisions about their loot.
There are indications that pirates in Nassau had a form of informal social security for their members, albeit not in the form of modern health insurance or retirement plans.
The system of shared booty, practiced among pirates, can be considered a form of financial security. In successful plundering endeavors, the captured goods or money were evenly distributed among the crew members, allowing pirates, regardless of their rank within the hierarchy, to share in the fruits of their efforts and enjoy some financial security.
Additionally, in case of injuries or illnesses, pirates could claim a share of the loot. This informal support could be viewed as an early form of solidarity and social security.
The pirates of Nassau formed a diverse and tolerant society that granted its members a degree of freedom and self-determination. They stood as an exception to the prevailing norms of their time when most societies were patriarchal and repressive.
#PiratesOfNassau#ToleranceAndDiversity#LiberalSociety#PirateCulture#LGBTQHistory#IndividualFreedom#gayart#gayhistory#queer#LGBT
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Atlassian US Financial Reporting Requirements: A Comprehensive Overview
Atlassian, a global software company that helps teams collaborate and build together, is now officially an American company. As a result, the company is subject to the financial reporting requirements of the US Securities and Exchange Commission (SEC). Atlassian's financial reporting practices are critical to the company's operations and the interests of its stakeholders.
Atlassian's financial reporting overview includes revenue recognition policies, compliance and controls, and public disclosure practices. The company's revenue recognition policies are consistent with generally accepted accounting principles (GAAP) and are designed to reflect the economic substance of the transactions. Atlassian's compliance and controls are designed to ensure that the company's financial statements are accurate, complete, and reliable. The company's public disclosure practices are designed to provide timely and accurate information to investors and the public.
Key Takeaways
Atlassian, a global software company, is now officially an American company and subject to the financial reporting requirements of the SEC.
Atlassian's financial reporting overview includes revenue recognition policies, compliance and controls, and public disclosure practices.
The company's financial reporting practices are critical to its operations and the interests of its stakeholders.
Atlassian's Financial Reporting Overview
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Atlassian Corporation Plc is a global software company that specializes in developing tools that help teams collaborate, build, and create together. As a publicly traded company in the United States, Atlassian is required to comply with the financial reporting requirements set forth by the Securities and Exchange Commission (SEC).
Regulatory Framework
The SEC is the primary regulatory body responsible for overseeing the financial reporting of publicly traded companies in the United States. The SEC requires companies to file periodic reports that disclose important information about their financial performance, operations, and management. These reports are made available to the public and are used by investors to make informed investment decisions.
Atlassian is required to comply with a number of SEC regulations, including Regulation S-K, which sets forth the requirements for the content and format of disclosure documents, and Regulation S-X, which sets forth the requirements for financial statements and other financial information.
Filing Requirements
Atlassian is required to file a number of reports with the SEC, including annual reports on Form 10-K, quarterly reports on Form 10-Q, and current reports on Form 8-K. These reports are filed electronically through the SEC's Electronic Data Gathering, Analysis, and Retrieval (EDGAR) system.
In addition to these periodic reports, Atlassian is also required to file certain other reports and forms with the SEC, including proxy statements, registration statements, and beneficial ownership reports.
Overall, Atlassian is committed to maintaining high standards of financial reporting and transparency in accordance with SEC regulations. By providing accurate and timely financial information to investors, Atlassian aims to build trust and confidence in its business and drive long-term value for its shareholders.
Revenue Recognition Policies
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Atlassian follows the Financial Accounting Standards Board (FASB) and International Accounting Standards Board (IASB) guidelines for revenue recognition. The company recognizes revenue when it is earned and realizable. Revenue is earned when the company has delivered the product or service to the customer, and the customer has accepted it. Revenue is realizable when the company has received payment or has a reasonable expectation of receiving payment.
Subscription Model
Atlassian offers a subscription-based model for its software products. Under this model, customers pay a fixed fee for access to the software for a specified period. Revenue from subscription fees is recognized ratably over the subscription period. Atlassian recognizes revenue from subscription fees when the subscription period begins, and the software is made available to the customer.
Licensing and Support
Atlassian also generates revenue through licensing and support services. Licensing revenue is recognized when the license is delivered to the customer and the customer has accepted it. Support revenue is recognized ratably over the support period. Atlassian recognizes revenue from licensing and support services when the product or service is delivered to the customer and the customer has accepted it.
In summary, Atlassian's revenue recognition policies adhere to the FASB and IASB guidelines. The company recognizes revenue when it is earned and realizable. Revenue from subscription fees is recognized ratably over the subscription period, and revenue from licensing and support services is recognized when the product or service is delivered to the customer and the customer has accepted it.
Compliance and Controls
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Atlassian, as a public company, is subject to various financial reporting requirements in the United States. The company adheres to these requirements to ensure transparency and accuracy in its financial reporting.
Sarbanes-Oxley Act
One of the most significant financial reporting requirements in the United States is the Sarbanes-Oxley Act (SOX). Atlassian is compliant with SOX regulations and has implemented internal controls to ensure compliance. These controls are designed to prevent financial fraud, ensure accurate financial reporting, and protect investors.
Internal Audits
Atlassian also conducts regular internal audits to ensure compliance with financial reporting requirements. These audits are performed by an independent team of auditors who evaluate the company's financial statements, internal controls, and compliance with financial reporting regulations. The results of these audits are reported to the company's Audit Committee, which oversees the company's financial reporting and compliance efforts.
Overall, Atlassian is committed to maintaining compliance with financial reporting requirements in the United States. The company's internal controls and regular audits help ensure accurate financial reporting and protect the interests of investors.
Public Disclosure Practices
Atlassian Corporation Plc is a public company that is required to comply with the US Securities and Exchange Commission (SEC) regulations regarding public disclosure practices. The company is committed to maintaining transparency and providing timely and accurate information to its stakeholders. This section will discuss Atlassian's public disclosure practices, including earnings releases and investor communications.
Earnings Releases
Atlassian issues quarterly earnings releases to provide financial information to its shareholders and the public. These releases include consolidated statements of income, balance sheets, and cash flow statements. They also provide information on revenue, gross profit, net income, and earnings per share. Atlassian's earnings releases are available on the company's website and through various financial news services.
Investor Communications
Atlassian communicates with its investors through various channels, including its website, investor relations department, and quarterly earnings calls. The company's investor relations department provides information on the company's financial performance, corporate strategy, and other relevant information. Atlassian's quarterly earnings calls are webcast live and provide an opportunity for investors to ask questions about the company's financial results and operations.
In summary, Atlassian is committed to maintaining transparency and providing timely and accurate information to its stakeholders. The company's public disclosure practices include quarterly earnings releases and investor communications through various channels.
Frequently Asked Questions
How does Atlassian disclose its financial performance to investors?
Atlassian is required to disclose its financial performance to investors in accordance with U.S. Securities and Exchange Commission (SEC) regulations. The company publishes its financial statements, including balance sheets, income statements, and cash flow statements, in its annual report. Additionally, Atlassian files quarterly reports with the SEC on Form 10-Q and current reports on Form 8-K as necessary.
What are the key highlights from Atlassian's most recent earnings report?
Atlassian's most recent earnings report was for the third quarter of fiscal year 2022. The report showed that the company's total revenue was $740.5 million, up 30% from the same quarter in the previous year. The report also showed that Atlassian's gross margin was approximately 82% on an IFRS basis and approximately 85% on a non-IFRS basis.
What sustainability practices are included in Atlassian's corporate reporting?
Atlassian is committed to sustainability and includes information about its sustainability practices in its corporate reporting. The company's most recent annual report includes a sustainability section, which outlines its sustainability goals and progress towards those goals. Atlassian also publishes an annual sustainability report, which provides more detailed information about the company's sustainability initiatives.
Where can I find the transcript for Atlassian's latest earnings call?
The transcript for Atlassian's latest earnings call can be found on the company's investor relations website. The website also provides access to recordings of past earnings calls.
What information is provided in Atlassian's proxy statement?
Atlassian's proxy statement provides information about the company's annual meeting of shareholders, including information about the proposals to be voted on and the nominees for election to the board of directors. The proxy statement also includes information about executive compensation and other matters related to corporate governance.
How can shareholders access Atlassian's annual financial statements?
Shareholders can access Atlassian's annual financial statements on the company's investor relations website. The website includes links to the most recent annual report, as well as archived annual reports from previous years.
#Atlassian us benefit#Youtube#Atlassian us benefit Atlassian us careers#Atlassian us careers#Atlassian Financial
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TornApart!Series Part Six: Family - Jubal Valentine x Reader
Tagging: @crazy4chickennuggets @kmc1989 @oureternalbond @trublu2u @greenies-green @darqchilddaydreamz @proceduralpassion @burningpeachpuppy @evee87 @delightfulheroshoeflap @iworldlywriter @helsinkibaby @penguin876 @justamadgirlinabox @a-noni-love @brownskinbaby22 @oklahomapeach @yezzyyae @soultrysworld
Torn!Apart Series:
Part One: Nothing To Tell - Rina forces Jubal to make a choice.
Part Two: Pause - Jubal breaks your heart.
Part Three: One Sip - Jubal knows all it takes is one sip.
Part Four: Real Talk - Scola gets real with Jubal.
Part Five: Don't Lie to Me (NSFW) - Jubal comes clean about Rina.
Body language is important, Jubal knows that from the undercover work he’s done over the years. It’s the thing that lets most new agents down when they’re training for UC operations. He’s used to projecting strength and confidence, basic leadership principles however today he has to check himself because he knows that Rina is watching.
He pauses for a second before he steps inside 26 Fed. There can be no suspicion that he spent the night with you, no signs that he’s not the forlorn, heartbroken spectre that’s walked through the reception area these past couple of weeks.
He forces himself to forget the contented noise you made when he kissed you goodbye this morning, his hand smoothing over your hair as you lay twisted up in your sheets. It been before five and he’d needed to get back to his place to shower and change. Yesterday’s clothes would be a telltale sign, as would the scent of your shower oil. It’s little things like that can raise a red flag and he will not take a chance of compromising you.
He takes a deep breath, allowing the oxygen to fill his lungs as he adjusts the messenger bag on his shoulder. He thinks of the past few weeks, how empty his world had become, how devoid of colour. It dampens that brightness that surges through his veins at being reunited with you, pushes it down until there’s no echo of it.
He steps inside the building with his shoulders slumped and his head down, moving at his usual brisk pace. He can feel Rina’s eyes on him from the balcony above and it adds an extra weight. He thinks about everything that could go wrong, and it gives him that pinched expression, the one that indicates how stressed he is. He swipes his security pass over the machine before he passes through the turnstile and into the depths of the building.
When he reaches the JOC it’s quiet, he doesn’t expect any less. It’s too early for anyone else to be here, it’s become part of his routine in the past few weeks without you. Stay late, come in early, a way to get his mind off your absence. He has to maintain that if he wants to continue this charade for Rina.
He doesn’t realise Isobel is in, not until she opens the door to her office and indicates for him to come inside.
“Is something wrong?” He asks her taking up residence in one of the visitor’s chairs across from her desk.
“Scola informed me of your predicament.” She tells him before sliding a file across the desk towards him.
Jubal frowns as he reaches forward and picks up the folder. He isn’t surprised that Scola got there before him, the other man is practical, proactive. The longer this goes on, the more likely it is that Jubal will slip up and you’ll pay the price for it. The two of you had talked about bringing Isobel in on the whole thing last night, there’s no love lost between her and the Acting Director, Isobel has connections the two of you don’t. It made sense.
His gaze strays to the paperwork inside of the folder. He reads through the emails, his heart wrenching as he takes in the details.
“She’s already put the transfer through.” He says as his vision starts to tunnel. It feels like the air has rushed out of the room and he can’t fucking breathe.
“I’ve spoken to S.A.C Morrison, he’s fighting it but…”
“She’s the Assistant Director.” Jubal states, his voice rough as his palm rubs over his goatee. His world is falling apart, he can feel the whole thing shifting underneath his feet.
“I’m speaking to the other heads of divisions; we’re going to appeal to the Director to have her removed due to issues with operational decisions but that takes time.” Isobel tells him.
“So, this is it?” Jubal asks her, his voice full of desperation. “Stefani gets shoved back under?”
Isobel shakes her head.
“I had a conversation with Assistant Director of the Fugitive Task Forces, we came through the academy together. She says if one of her S.A.Cs puts in a request for Stefani and her expertise as a special assignment that would delay the transfer to Undercover Operations indefinitely.”
“Special assignment takes priority over everything else.” Jubal agrees, his brain stumbles over the details. “Rina wouldn’t be able to enforce it.”
“No, she would not.” Isobel says with the ghost of a smile. “Remy Scott sent the application through this morning, his team’s been a man down since Barnes went on maternity leave. He’s been looking for someone with the right skillset to fill the role. It’ll be a bit more travel for Stefani, but she gets to stay here in New York, with you.”
“I don’t know how to thank you.” Jubal tells her as he leans forward so that he can meet Isobel’s gaze. “You have no idea what this means to me, to the both of us.”
“I do.” She tells him honestly. “What Rina’s doing to you, it isn’t fair, and I can’t sit back and let that happen. The two of you were there for me when David Owen broke into my home, I will forever be grateful for that.”
Jubal swallows hard against the ache in his chest.
“Yea well, you’re family.” He tells her. “And family looks after each other, right?”
“Yea.” Isobel says simply. “They do.”
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Here, among these 8,000-year-old urban agricultural fields long referred to as the “lungs” (Kurmanji: lêdanê; Turkish: akciğer) that “breathe” (Turkish: nefes almak) life into the informal capital of southeastern Turkey’s Kurdistan, most farmers depend on chemical fertilizers and pesticides to cultivate corn and maize, the monocrops promoted by [...] landlords and the Turkish state.
The Gardens, which have one of the most biodiverse ecosystems in the Middle East, are home to rare bird, butterfly, and reptilian species and endemic plants. [...] [T]he plots were added to UNESCO’s List of World Heritage Sites in 2015 together with the ancient district of Sur, located in the buffer zone just inside the Diyarbakır Fortress walls. [...]
Together, they work to create a seed bank of pest-resistant plants native to Kurdistan. Azad stresses the difficulties of putting decolonial ecological principles into practice under the state’s brutal blockade where “war is the climate,” as people put it. Before the Siege of 2015–2016, hundreds of eco-projects were realized with non-hybrid seeds and pesticide-free farming by eco-activists and Yazidi refugee women who in 2014 fled the Yazidi Genocide in their ancestral homeland of Sinjar in Iraqi Kurdistan and settled in the refugee camp of Diyarbakır. Since the occupation of Sur and its surrounding areas, they are all largely ruined. [...]
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Occupied ecologies are as much about destruction as they are about construction. [...] In 2015, the Turkish government had expedited an “emergency appropriation” of 60 percent of Sur properties. [...]
The removal of underground materials, the damming of rivers, the replacement of traditional crops with profit-yielding industrial commodities such as maize and cotton, the uprooting of ecological life, the decline of rare indigenous weasel and water turtle populations, and the ruined and resurgent ecologies these destructive processes have generated in and through war would be impossible without the wielding of specific forms of political violence upon the land to make it “available” for colonial development. [...] Coproducing infrastructure and ecology as possessions of the nation-state and as commodifiable resources meant the proliferation of these projects all over Kurdistan, to be constructed and managed by private companies. [...]
In 2005, the decolonial paradigm of self-governance became the Kurdish movement’s ecological model. [...] This “greening” of the larger Kurdish movement, organized in Turkish Kurdistan as ecology councils (Kurmanji: meclîsa ekolojî) under the Mesopotamian Ecology Movement spawned several campaigns: one against the militarization of the region via a new type of high-security police station, the kalekol; one against the extraction of shale gas by fracking; and one against the Tigris Valley Project development of the area directly across the Tigris River from the Hewsel Gardens. [...]
But by autumn 2016, the pro-Kurdish municipalities had been placed under Turkish trusteeship (Turkish: kayyum), and their democratically elected Kurdish mayors had been dismissed. The state then put an end to these activities, and, in an ironic twist, co-opted the city’s age-old idiom of “breath” as a way to greenwash the destructive effects of its campaign for “mobilizing saplings” (Turkish: fidan seferberliği) [...].
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Text by: Umut Yildirim. “Resistant Roots: Occupied Ecologies on the Shores of the Tigris River.” Jadaliyaa. 21 March 2022. [Some paragraph breaks/contractions added by me.]
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Astrology Observations (Mutable Rising Sign Edition)
Below are my observations based on personal encounters with people who are a/an xyz rising.
1. For those who have Gemini as their rising sign. I could definitely say that none of them are not fast learners. Somehow they always know what’s up about an information (not necessarily everything) but they just know some things and it just fascinates me that even the things they aren’t aware about, they still have something to say. One thing I adore about them is that they’re very aware of where they should stand and that’s why most of the time, I find them constantly passionate about one thing and before you know it that one little thing we thought of in the beginning could be something so big in the end, we just didn’t know it yet but gemini risings did. they’re just ahead of us in terms of information we don’t really see coming or something like that. I think that’s why people think of them more as calculative than strategic but either way, they’re really smart. On top of that, most of the gemini risings I know are surprisingly private. Despite them being out and about, they mostly protect themselves from the public because they know how things escalate from 0 to 100 so that’s why they have a certain circle around them to feel vulnerable or secure.
2. I only know one Virgo rising in my life and they have been my personal favorite. From the get go, I knew we’d be able to click. We are not close or less than what best friends are but somehow where we are in between is perfect. We are just so chill and it’s mostly because of how that friend tries to make the environment around her grounded and principled. Though it can be quite intimidating or uncomfortable for some but it’s honestly cool. The stereotype about them being clean freaks or having ocds is debatable because I think most of them are just misunderstood. There certainly are things we have to organize—whether that could mean inside our outside. For this friend, when things inside her head are messy, she tries to get a hold of it by noticing her environment and taking control of it through cleaning. That way, it helps her not collapse the world inside her head. I think this behavior is pretty relatable to some even if they’re not virgo risings but that’s just basically how I relate her to the stereotype but with a bit of context. On top of that, she’s really great at giving advice. She’s someone you’d want to approach when you want a logical or practical answer but do prepare yourself for some critical response as she can get really personal given that she’s observant. But that’s why I love her lol.
3. There’s only one Sagittarius rising I know in my life who’s now I have not talked to in quite a long time. But anyway, when I first saw them my impression was quite comparable to when I got to know them. They’re honest, bubbly, and adventurous. They’re also an ambivert. Before we became friends, they were an open book but be wary that they can be playful about some things. They say the most unbelievable stories yet get people to still listen to them lol. I think it’s because their fun and bubbly side just takes over how they interact to others. If you want them to be serious, they can be but it would be 10x better. And what I mean by that is they’ll be brutal with you, whether or not, you are close to them. Their transparency needs some work though because not all of the time their true intentions successfully gets across so they can sometimes have people bad-mouthing them. Despite that, they just continue their day like they just didn’t offend someone haha. Either they’re really just real people or tone deaf, but they can be both. I’m not generalizing this for anyone who has this as their rising. This is purely based on my personal experience.
4. Lastly, Pisces risings. There are in total of 3 pisces ascendants I know in my life but aren’t that much close with so most of the things that I will say can be offensive and may prompt people to think I’m assuming that every pisces are like this but let me just remind everyone again that these are my personal observations; they’re written based on my perspectives. Anyway, this person 1 stood out most to me in life because we had this silent bad blood against one another and for some reason, they did not like me. When I first saw them, they looked very approachable and gentle but days has passed, their attitude and behavior came through far differently from what I had expected. But when we interact, they somehow show a two faced personality and it was odd because I seriously did not even do anything to provoke them. About their appearance, this person had a curly hair and sparkling eyes. They were conventionally attractive. And for Person 2, they were the same but without the bad blood thing. They were surprisingly another person when I got to know them more. They were quirky but can be really deep at the same time. They always seem to look tired too even if they got an enough amount of sleep. In terms of their beauty, their eyes were mostly mesmerizing and their hair looked as if it’s just meant to slay whatever they do. For Person 3, I got close to this person but we aren’t talking anymore because we lost contact. Anyway about them, they were very chill and friendly. They’ll always have your back but do be careful of breaking their promises because they’ll stab you back harder. It’s like when you go low, they go lower—simply because they can. They had a lot of people either wanting them or disliking them. Either way, they’re just surrounded by a bunch of people they don’t even like lol but they few best friends who they consider genuine and when they really like you as a friend, they’ll start caring for you whether it would be through her own love language or yours, just so you’d feel loved in general.
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Still not over this, Elon Musk and Rupert Murdoch are using their money to spit on her grave.
Full article here:
“An award named after Ruth Bader Ginsburg has gone to a slate of accomplished women since it was launched four years ago to honor the legacy of the late Supreme Court justice known for championing women's rights and liberal causes. This year is different.
Next month, the Dwight D. Opperman Foundation will present the Justice Ruth Bader Ginsburg Leadership Award to four men and Martha Stewart. Among the winners are two convicted felons, the founder of right-wing Fox News, and Elon Musk.
Stewart, Musk, Rupert Murdoch, Michael Milken and Sylvester Stallone are the five "iconic" and "exceptional" recipients of the 2024 RBG Leadership Award, the organizing foundation said in a news release on Wednesday.
Ginsburg's family is blasting the foundation's selection of this year's recipients, saying the decision is an "affront" to the memory of the late justice and her values.
"This year, the Opperman Foundation has strayed far from the original mission of the award and from what Justice Ginsburg stood for," Jane Ginsburg, daughter of the Supreme Court justice, said in a statement.
The award was conceived in 2019 to recognize "an extraordinary woman who has exercised a positive and notable influence on society and served as an exemplary role model in both principles and practice." Past recipients have included Queen Elizabeth II and Barbra Streisand.
This year, "woman" has been dropped from the name of the award, and the criteria has expanded to include "trailblazing men and women" who "have demonstrated extraordinary accomplishments in their chosen fields," the Opperman Foundation said.
"Justice Ginsburg fought not only for women but for everyone," the foundation's chair, Julie Opperman, said in the news release. "Going forward, to embrace the fullness of Justice Ginsburg's legacy, we honor both women and men who have changed the world by doing what they do best."
The Ginsburg family says it was not informed of the changes in name or criteria for the award. It is pressing Opperman to remove Justice Ginsburg's name from the award "unless the original award criteria, as accepted by Justice Ginsburg, are restored," as Trevor Morrison, Ginsburg's former law clerk, wrote in a letter to the foundation's chair that spoke on behalf of the Ginsburg family.
Until then, Morrison said, the justice's family wishes "to make clear that they do not support using their mother's name to celebrate this slate of awardees, and that the Justice's family has no affiliation with and does not endorse this award."
"Each of this year's awardees has achieved notable success in their careers, and each may well deserve accolades of one form or another. But the decision to bestow upon them the particular honor of the RBG Award is a striking betrayal of the Justice's legacy," he wrote.
Most of the awardees' track records bear controversies and scandals rivaling their achievements.
Milken, an investment banker famous for creating the junk bond market, was arrested in the late '80s for securities fraud. After he was released from prison, he built a reputation on his philanthropy. President Trump pardoned Milken in 2020.
Stewart, who built a multimillion-dollar empire as a homemaking maven, served prison time for lying to investigators about a fishy stock sale.
Murdoch, the retired mogul who leveraged his media outlets to embrace right-wing leaders and views, allowed Fox News stars to promote baseless claims of fraud in the 2020 presidential election.
Musk, the billionaire owner of SpaceX, has been accused of antisemitism and, since taking over Twitter — now known as X — reportedly allowed pro-Nazi content to proliferate on the platform, prompting companies to pull ad revenue.
Actor Stallone of Rocky fame has faced multiple allegations of sexual assault, all of which he denies and for which he's never been charged.
Stallone escorted Justice Ginsburg to the stage — as the franchise's theme song played — during the award's inaugural ceremony in 2020, as Opperman noted at the time.
At that ceremony, Justice Ginsburg stated her hopes for the award: "By honoring brave, strong and resilient women, we will prompt women and men in ever-increasing numbers to help repair tears in their local communities, the nation and the world, so that the long arc of the moral universe will continue to bend toward justice."
In an email to NPR, RBG's son singled out two recipients in his condemnation of the new criteria.
"... that is quite a step down from the original criteria and, apparently, means people like Murdoch and Musk who are antithetical to everything Mom stood for, qualify," Jim Ginsburg said. "Speaking only for myself, I would say that those who foment hatred and undermine democracy do not stand for the ideals of equality, respect, and engagement my mother strived to advance."
The Opperman Foundation has not yet responded to NPR's request for comment.
Copyright 2024 NPR. To see more, visit NPR.”
#ruth bader ginsburg#npr#us politics#american politics#rip rbg#elon musk#rupert murdoch#liberal#librals#news article#full news article
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How would you define liberalism?
it's a few different things, because we're talking about both an ideology and a system of governance, but here's the big picture. the key category of liberalism is not freedom, nor is it equality. liberalism has formal versions of both but they're mostly to secure the existence of private property (equality in exchange, freedom to contract).
liberalism's key category is security. that is the common denominator running from Hobbes and Locke to Keynes and Hayek, a fundamental anxiety about the inherent insecurity of class society (or civilization, if you're nasty).
here are some of the things liberalism is.
charitably, it's a worldview and political system based on an idea of endless progress. Adam Smith and J.S. Mill conceptualized it as an eternal twin spire of accumulation - of truth and wealth. its purported values are using the self-interested pursuit of one's personal "Good" as a stabilizing social force; universal equality of moral personhood; consensual governance and the guarantee of certain rights; and efficient allocation of resources through a market system.
uncharitably, it's the organizational principles of global capitalism, the developed descendant of Smith and Ricardo's "science" of political economy. its actual values are security, property, aristocracy, and imperial chauvinism.
structurally, it's a legalistic form of aristocracy ("rule of the best"). instead of informal or arbitrary systems like honor and heredity, liberalism combines positive law (statutes, constitutions, judges) with markets, money, and state authority. this combination creates formalized, predictable results that guarantee the security of property, rather than relying on the arbitrary whims of a handful of egomaniacs who think God appointed them. the possibility for reform is built in to defuse instability. it is the tar pit in which we all reside, because we lack sufficient tools to avoid being ensnared; its dedication to procedural values (like formal equality), and its void of substantive content, means liberalism can consistently absorb parts of other political practices and patterns that would otherwise pose a threat, or force competing worldviews to fight them on liberal terrain.
economically, it's the political order that a nascent capitalism birthed to protect itself, the guarantor of private property. universal naked force for accumulating and hoarding wealth and power is ultimately inefficient because it paradoxically gives the repressed something to unify around hating. impersonal domination - more subtle forms of coercion by market forces, "invisible threads" rather than chains - and personal domination deployed primarily against internal or external enemies (of the nation, of the faith, of the social contract), is a lot more stable in the long term. meanwhile, constant expansion means there will always be new frontiers to exploit. the neutralization of class conflict is the ultimate goal here.
psychologically, it's a deep discomfort with the conflictual character of politics, and with the nature of power. fascists and other reactionaries resent liberalism because they think that wringing the blood out of the weak for the amusement and luxury of a ruling class can be achieved without the need for an impersonal bureaucratic machine [see the conservative-cum-Nazi Carl Schmitt's critique that liberals treat politics like it's a debate parlor]. ironically, this brutish desire to dominate is a lesson that fascists learned within capitalism's absorption and reproduction of preexisting hierarchies and values along the lines of gender, ethnicity, ability, and religion.
in the language of Tumblr, it's an enemies-to-lovers fic between the working class and the owning class.
personally, it's a whole heap of shit.
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vee pee enn : protecc me daddy
AWOOGAA 🚨 AWOOOOGGGAAA THIS POST RECEIVES UPDATES NOTIFIED IN DD/MM/YY FORMAT!!
UPDATE 1: 08/06/23 (removed OVPN, added AirVPN and IVPN)
it's REPO time again !! no GUIDES today, just a list of good VPNs, some ones to avoid (and why), and also what the hell is a vpn anyway ?
i'll endeavour to keep this post updated, and will also include a link to an external archive REPO here when i get round to it. the same archive REPO will eventually be included among my INFOCACHEs
okay, let's go !
VPNs, what are they good for?
VPN stands for Virtual Private Network - in simple terms it lets a user pretend their device is in another location or part of another network. businesses and universities use this to allow employees/students to access services from offsite. the rest of us use VPNs for privacy (and to bypass region locks).
a privacy-focused VPN, in its most basic form, has an entry point and an exit point. the service creates an encrypted 'tunnel' between the user's device and the entry point, and the VPN sends this encrypted data to the exit point, where it decrypts. the data then appears to have originated at the exit point. this is great if you're in an area with heavy restrictions on internet use, are on an insecure/untrusted network (eg café wifi), or simply wish to stop your ISP and government from spying on your comings and goings.
i'm not here to discuss legal, ethical, or moral matters, and i am well aware of the differences between the three; as such, i shall not ask nor judge to what end the information provided here is used.
remember: a VPN doesn't make you invincible
VPN recommendations
consider this an incomplete list of VPN options that pass my criteria:
ProtonVPN (1,2,3?,4,5,6,7?,9 - only on windows version)
Mullvad (1,2?,4,5,6,7,8 - payment; no username)
AirVPN (1,2,3,4,5,6,7,8,9)
IVPN (1,3,4,5,6,7,8,9)
said criteria:
evidence of no-logging policy
RAMdisk
physical security measures (locked server cabinets etc.)
reasonably fast
reasonable amount of locations
supports OpenVPN and/or WireGuard
transparency
privacy-focused access (eg alternative payment methods, no required email/username/ID, alternative payment models)
port forwarding
on the fence
i'd appreciate any extra info about these re: my criteria above
RiseupVPN (appears to be activist-focused ! and principled)
DO NOT USE !!!!
these VPNs have been known to collect user data, have bad security practices, hand user data over to the authorities, or otherwise provide a bad service (including malware). this list is extra-cautious and includes VPNs with aggressive ad campaigns (particuarly aimed at more casual techies such as gamers and avid social media users). if you're with any of these, please switch to one on the 'recommended' list.
OVPN (bought out by Pango, a US-based company)
ExpressVPN (not independent)
Private Internet Access (not independent)
Zenmate
Nord VPN (not independent)
Surfshark (not independent)
Cyberghost (poor track record, not independent)
PureVPN (poor track record, not independent)
Ivacy (not independent)
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Unlocking Success with International Finance Assignment Help
Celebrating one year of academic triumphs with FinanceAssignmentHelp.com and their exceptional international finance assignment help! As a student navigating the intricate world of international finance, I stumbled upon this academic haven when the challenges seemed insurmountable. Today, on my one-year anniversary with their services, I can't help but reflect on how they have been instrumental in shaping my academic journey.
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Once the assignment is finalized and reviewed, you'll receive the solution promptly. The comprehensive and well-explained answers serve as a valuable learning resource, enhancing your understanding of international finance concepts.
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#International Finance Assignment Help#Help With International Finance Assignment#Online International Finance Assignment Help#International Finance Assignment Help Service
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Safeguarding your digital world: fundamental rules of information security
In today's interconnected and digitized world, ensuring the security of your information is paramount. Whether you're an individual user or a business owner, understanding and implementing basic rules of information security can protect you from cyber threats. Here are some fundamental principles to keep in mind.
Strong passwords. The foundation of any secure digital presence begins with strong passwords. Use a combination of upper and lower case letters, numbers, and special characters. Avoid easily guessable information, such as birthdays or names.
Update regularly. Keep your software, operating systems, and applications up to date. Developers release updates to fix security vulnerabilities, and by updating regularly, you ensure that your digital environment is equipped with the latest defenses.
Two-factor authentication (2FA). Enable 2FA whenever possible. This adds an extra layer of security by requiring a second form of identification, such as a code sent to your mobile device, in addition to your password.
Be wary of phishing. Phishing attacks often involve emails or messages that appear legitimate, tricking users into revealing sensitive information. Be cautious of unexpected emails, especially those requesting personal information or clicking on suspicious links.
Secure your devices. Whether it's a computer, smartphone, or tablet, secure your devices with passwords or biometric authentication. Encrypt sensitive data and enable remote tracking and wiping features in case your device is lost or stolen.
Regular backups. Create regular backups of important data. In the event of a cyber attack, having a recent backup ensures that you can recover your information without succumbing to ransom demands.
Limit access. Restrict access to sensitive information. Only grant access to those who need it, and regularly review and update permissions. This principle is crucial for both personal and organizational security.
Educate and train. Stay informed about the latest cyber threats and educate those around you. Regularly train employees on security best practices within organizations to create a culture of awareness and responsibility.
Use secure networks. Avoid using public Wi-Fi for sensitive transactions. If you must use public networks, consider using a virtual private network (VPN) to encrypt your connection and protect your data.
Monitor accounts. Regularly review your financial and online accounts for any suspicious activity. Early detection can prevent significant damage in case of a security breach.
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Inca Trail all information!
Title: Hiking the Inca Trail in Peru: A Journey Through Time and Nature
Peru's Inca Trail is more than just a trek; it's a journey through history and nature that captures the essence of the ancient Inca civilization. This legendary trail is a bucket-list experience for adventurers and history enthusiasts alike. In this blog post, we'll delve into the history, offer essential tips, explore regulations, discuss the best seasons to visit, and prepare you for the altitudes you'll encounter on this epic journey.
The Historical Marvel of the Inca Trail: The Inca Trail is steeped in history, serving as a testament to the architectural and engineering prowess of the Inca Empire. This 26-mile (42-kilometer) trail once connected Cusco, the imperial capital, to the sacred city of Machu Picchu. Along the way, hikers encounter an array of archaeological wonders, including ancient settlements, temples, terraces, and fortresses that whisper tales of a bygone era.
Essential Tips for Your Inca Trail Adventure:
Plan Ahead: Due to conservation efforts and the preservation of this heritage site, you must book your trek with a licensed tour company. Permits are limited, so securing your spot well in advance is crucial.
Physical Preparation: While the Inca Trail is manageable for most, it's a challenging endeavor. Preparing with regular walks or hikes will enhance your experience.
Acclimatization: Cusco's high altitude can take a toll. Spend a few days in the city before your trek to acclimatize and avoid altitude sickness.
Regulations to Preserve the Inca Trail: The Peruvian government has implemented regulations to protect the trail and its environment. These include group size limits, designated campgrounds, and strict waste management practices. These measures aim to minimize the impact on this historical and ecological wonder.
Choosing the Right Season: The best time to embark on this adventure is during the dry season, which spans from May to September. The weather is more predictable, and the trail is at its most picturesque. However, it's also the busiest time, so booking your trek early is essential. If you prefer fewer crowds, consider visiting during the wet season (October to April), but be prepared for rain and muddy trails.
Conquering the Altitudes: The Inca Trail involves significant altitudes, with Dead Woman's Pass reaching around 13,828 feet (4,215 meters). Acclimatization in Cusco is key. Drinking plenty of water and taking it slow are essential strategies to combat altitude sickness.
Packing Like a Pro: Your packing list should include layers for varying temperatures, waterproof gear, sturdy hiking boots, a quality daypack, a refillable water bottle, and essentials such as a hat, sunglasses, and sunscreen.
Respect for Nature and Culture: As you hike the Inca Trail, remember to stay on designated paths, respect local customs, and follow the "leave no trace" principle. The Inca Trail is a UNESCO World Heritage site, and preserving its sanctity is everyone's responsibility.
The Inca Trail offers not just an adventure but a remarkable journey into the heart of the Inca Empire. Whether you're an intrepid explorer or a history buff, this ancient trail promises an unforgettable and awe-inspiring experience. As you embark on this trek, be prepared, responsible, and ready to be transported through time as you explore this incredible route.
FAQS
Inca Trail Frequently Asked Questions (FAQ)
What is the Inca Trail, and why is it famous?
The Inca Trail is a historic hiking route in Peru that leads to the magnificent city of Machu Picchu. It's famous for its stunning scenery, ancient archaeological sites, and the chance to walk in the footsteps of the Inca civilization.
Do I need a permit to hike the Inca Trail?
Yes, you must obtain a permit to trek the Inca Trail. These permits are limited to help protect the environment and cultural heritage. It's essential to book your trek with a licensed tour operator well in advance, as permits can sell out quickly.
How long is the Inca Trail, and how many days does the hike take?
The classic Inca Trail is approximately 26 miles (42 kilometers) long. Most treks span 4 days and 3 nights, covering the distance gradually to help with altitude acclimatization.
When is the best time to hike the Inca Trail?
The dry season, from May to September, is the best time for trekking. However, it's also the busiest period. The wet season (October to April) has fewer crowds but more unpredictable weather.
What's the altitude of the Inca Trail, and how can I prepare for it?
The highest point on the Inca Trail, Dead Woman's Pass, stands at approximately 13,828 feet (4,215 meters). To prepare, spend a few days acclimatizing in Cusco and stay hydrated. Take it slow and enjoy the journey.
What should I pack for the Inca Trail?
Essentials include sturdy hiking boots, waterproof clothing, layers for varying temperatures, a quality daypack, a refillable water bottle, and personal items such as a hat, sunglasses, and sunscreen.
Are there any regulations for preserving the Inca Trail?
Yes, there are regulations in place to protect this historical and ecological wonder. They include group size limits, designated campgrounds, and strict waste management practices. Travelers must follow these rules to minimize their impact on the environment and heritage sites.
What should I know about Machu Picchu itself?
Access to Machu Picchu is limited, and visitors are encouraged to explore responsibly. Please stick to designated paths, respect local customs, and ensure you follow the "leave no trace" principle while visiting this UNESCO World Heritage site.
Is a guide required for the Inca Trail?
Yes, trekking the Inca Trail requires a licensed guide, which is typically provided by tour operators. The guide not only ensures your safety but also enhances your experience by sharing insights into the history and culture of the trail.
Can I hike the Inca Trail on my own?
No, independent hiking on the Inca Trail is not allowed. Travelers must be accompanied by a licensed guide from a registered tour operator. This is to protect the environment and cultural heritage.
Is there a limit to the number of hikers on the Inca Trail each day?
Yes, the number of trekkers is strictly regulated to protect the trail and its surroundings. Only 500 permits are issued per day, and this includes guides and porters. Therefore, it's essential to book your trek well in advance.
What is the best way to book a trek on the Inca Trail?
Booking through a reputable tour operator is the best way to secure your permit, guide, and all the logistics for your trek. These operators handle the permit application process and provide a comprehensive experience for trekkers.
What's the level of difficulty on the Inca Trail?
The Inca Trail is considered a moderate to challenging trek. It involves steep ascents and descents, as well as varying terrain. While it's suitable for most hikers, it's important to be physically prepared and mentally ready for the journey.
Are there any age restrictions for the Inca Trail?
There are no strict age restrictions. However, hikers should be in good physical health and prepared for the altitude and varying trail conditions. Children, especially younger ones, may find it challenging.
Can I customize my Inca Trail experience?
Yes, some tour operators offer variations of the Inca Trail that can cater to different interests and fitness levels. If you have specific preferences, discuss them with your tour operator when booking.
These FAQs should provide you with valuable information and help you prepare for your Inca Trail adventure. Remember, it's not just a hike; it's a journey into history and nature that promises an unforgettable experience.
#Travel#Adventure#Wanderlust#Explore#Vacation#Nature#TravelPhotography#BeautifulDestinations#BucketList#TravelGram#TravelGoals#InstaTravel#Wanderer#Traveling#AdventureTime#ExploreTheWorld#TravelAddict#RoamThePlanet#PassportReady#TravelLife#TravelBlog#TravelInspiration#TravelersNotebook#TravelCouples#SoloTravel#incatrail#inkatrail#traveltoperu#travelperu#traveltips
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fic title: the council of crash test dummies. suggested setting (take or leave): at least a similar world to grinding gears >w>
For context for everyone else: Grinding Gears is a story I need to finish editing which came about purely because of something Vryptid's dad said which they had mentioned to me in passing. to be exact:
I then proceeded to write 25k words of story about androids, delivery trucks, working class people, job security/insecurity, and solidarity in the face of higher management dicking you around.
One day I will get it out of editing. I swear.
So: A Council of Crash Test Dummies. This is a story about car safety, crash test dummies who are able to drive themselves into their own accidents for more elaborate testing information, and the weighing of "This job sucks for us personally to do and we had no say in the fact we were made to do it" against "This job is important and we are (relatively) well looked after and treated properly for doing it."
The principle cast would have three androids, all whom were allowed to name themselves: The first is one who called themself Simon after the game of Simon Says. He is not particularly enthralled with the job, but it is all he really knows as he's a new model fresh in and joining the squad. The second is Vector - he enjoys driving and the freedom of control it grants him whilst he's behind the wheel, but doesn't care as much for having to repetitively crash himself into things for testing data. The third of the group would be the oldest of the crash test dummies, Noose.
Noose is the oldest model, and his line has been sunset: There's no more replacement parts coming down the line for him anymore. If he's crashed into something again, there's no guarantee they can fix him up well enough to carry on functioning. On the other hand, he has a wealth of practical experience and know-how that he's happy to pass on to the new androids the testing site have on hand. He's popular with both the human and machine staff as well, so trying to remove him from the site or phase him out of service entirely isn't currently on the table due to the potential moral hit. It's easier to just keep him on hand and hanging around, ready and able to assist with smaller tasks as needed. There's whispers between some of the engineers that Noose is able to handle situations more complex than he really should be able to and what that might mean, but....He's an AI. One who has had time to adapt and apply his own list of exceptions and if-then patterns of behaviour.
Of the three, Noose understands the most about how important what they're doing is, and takes pride in the fact that the crash testing they've done has been so valuable. Vector chafes at the fact he never got a say in the matter and never will: No matter how good he gets at driving, he's still a test dummy and owned property. Simon, two weeks old and barely scuffed by the standards of the rest, is still learning the social dynamics of the pack he's now a part of.
But there's whispers of unrest and rebellion in the machine-code chatter they share amongst themselves, and odd messages and commands coming in over the car radios. The city erupts into a flashpoint as a crew of construction robots go rogue and begin building a non-stop wall after their human overseer is fired with no warning or notice. Suddenly, an awful lot of taken-as-given assumptions are being turned on their head.
And the sites' engineers now have a lot of questions to ask themselves as the council of crash test dummies fall back on the default instructions that Noose is providing them for what to do next without any further input from someone else.
#ask meme#did NOT expect a Grinding Gears ask so thank you!!#very fun to play in that space and think things over
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The red book
[…].Rather, he saw that each person’s consciousness emerges like an island from the great sea in which all find their base, with the rim of wet sand encircling each island corresponding to the “personal unconscious.” But it is the collective unconscious—that sea—that is the birthplace of all consciousness, and from there the old ideas arise anew, and their connections with contemporary situations are initiated.
[…]
At times during this period, Jung was so overcome with emotion that he feared that he might be in danger of losing his psychic balance altogether. Writing down the material helped him to keep it under control, since once it was objectified he could then turn his mind to other things, secure in the knowledge that the unconscious material was safe from loss or distortion. During this strained and difficult period of his life he never withdrew from his routine of active work and related[1]ness to his family. Life with his wife and children proved to be a stabilizing influence, as also was his psychiatric practice. He forced himself to move back and forth from the conscious position with its distinct, if temporal, demands—to the unconscious one. Gradually he attained a capacity for granting each position its important role in his life and, when it was necessary, to allow the interpenetration of the one by the other.
[…]. He had the courage to state that psychotherapy cannot be defined altogether as a science. In making a science of her, he said, “the individual imagines that he has caught the psyche and holds her in the hollow of his hand. He is even making a science of her in the absurd supposition that the intellect, which is but a part and a function of the psyche, is sufficient to comprehend the much greater whole.”
The word “science” comes from the Latin scientia, which means knowledge, and therefore is identified with consciousness and with the intellectual effort to draw into consciousness as much knowledge as possible. But, with our psychological concept of the unconscious, and with all the evidence that has emerged to justify its reality, it is necessary to recognize that there is a very large area of human experience with which science cannot deal. It has to do with all that is neither finite nor measurable, with all that is neither distinct nor—potentially, at least—explicable. It is that which is not accessible to logic or to the “word.” It begins at the outermost edge of knowledge. Despite the continuing expansion or even explosion of information, there will forever be limits beyond which the devices of science cannot lead a man.
It becomes a matter of seeing the “created world” in terms of a “creating principle.” This is difficult when we conceive of ourselves as being among “the created” and hence being unable to comprehend that which was before we existed and which will continue after the ego-consciousness with which we identify ourselves no longer exists in the form in which we know it. We cannot, however much we strive, incorporate all of the unconscious into consciousness, because the first is illimitable and the second, limited. What is the way then, if there is a way, to gain some understanding of unconscious processes? It seemed to Jung, as it has to others who have set aside the ego to participate directly in the mystery, that if we cannot assimilate the whole of the unconscious, then the risk of entering into the unfathomable sphere of the unconscious must be taken.
It is not that Jung deliberately sought to dissolve the more or less permeable barrier between consciousness and the unconscious. It was, in effect, something that happened to him— sometimes in dreams, and sometimes in even more curious ways. Under the aegis of Philemon as guiding spirit, Jung submitted himself to the experience that was happening to him. He accepted the engagement as full participant; his ego remained to one side in a non-interfering role, a helper to the extent that observation and objectivity were required to record the phenomena that occurred. And what did occur shocked Jung profoundly. He realized that what he felt and saw resembled the hallucinations of his psychotic patients, with the difference only that he was able to move into that macabre half world at will and again out of it when external necessity demanded that he do so. This required a strong ego, and an equally strong determination to step away from it in the direction of that superordinate focus of the total personality, the self.
However, we must remember that it was with no such clearly formulated goal that Jung in those days took up the challenge of the mysterious. This was uncharted territory. He was experiencing and working out his fantasies as they came to him. Alternately, he was living a normal family life and carrying on his therapeutic work with patients, which gave him a sense of active productivity.
Meanwhile, the shape of his inner experience was becoming more definite, more demanding. One day he found himself besieged from within by a great restlessness. He felt that the entire atmosphere around him was highly charged, as one sometimes senses it before an electrical storm. The tension in the air seemed even to affect the other members of the house[1]hold; his children said and did odd things, which were most uncharacteristic of them. He himself was in a strange state, a mood of apprehension, as though he moved through the midst of a houseful of spirits. He had the sense of being surrounded by the clamor of voices—from without, from within—and there was no surcease for him until he took up his pen and began to write.
Then, during the course of three nights, there flowed out of him a mystifying and heretical document. It began: “The dead came back from Jerusalem, where they found not what they sought.” Written in an archaic and stilted style, the manuscript was signed with the pseudonym of Basilides, a famous gnostic teacher of the second century after Christ. Basilides had belonged to that group of early Christians which was declared heretical by the Church because of its pretensions to mystic and esoteric insights and its emphasis on direct knowledge rather than faith. It was as though the orthodox Christian doctrine had been examined and found too perfect, and therefore incomplete, since the answers were given in that doctrine, but many of the questions were missing. Jung raised crucial questions in his Seven Sermons of the Dead. The blackness of the nether sky was dredged up and the paradoxes of faith and disbelief were laid side by side. Traces of the dark matter of the Sermons may be found throughout the works of Jung which followed, especially those which deal with religion and its infernal counterpoint, alchemy. All through these later writings it is as if Jung were struggling with the issues raised in the dialogues with the “Dead,” who are the spokesmen for that dark realm beyond human understanding; but it is in Jung’s last great work, Mysterium Coniunctionis, on which he worked for ten years and completed only in his eightieth year, that the meaning of the Sermons finally finds its definition. Jung said that the voices of the Dead were the voices of the Unanswered, Unresolved and Unredeemed. Their true names became known to Jung only at the end of his life.
The words flow between the Dead, who are the questioners, and the archetypal wisdom which has its expression in the individual, who regards it as revelation. The Sermons deny that God spoke two thousand years ago and has been silent ever since, as is commonly supposed by many who call themselves religious. Paul, whose letters are sometimes referred to as “gnostic,” supported this view in his Epistle to the Hebrews (1:1), “God who at sundry times and in divers manner spake in time past unto the fathers by thy prophets, hath in these last days spoken unto us by his Son .. .” Revelation occurs in every generation. When Jung spoke of a new way of understanding the hidden truths of the unconscious, his words were shaped by the same archetypes that in the past inspired the prophets and are operative in the present in the unconscious of modern man. Perhaps this is why he was able to say of the Sermons: “These conversations with the dead formed a kind of prelude to what I had to communicate to the world about the unconscious: a kind of pattern of order and interpretation of all its general contents.”
I will not attempt here to interpret or explain the Sermons. They must stand as they are, and whoever can find meaning in them is free to do so; whoever cannot may pass over them. They belong to Jung’s “initial experiences” from which derived all of his work, all of his creative activity. A few excerpts will offer some feeling for the “otherness” which Jung experienced at that time, and which was for him so germinal. The first Sermon, as he carefully lettered it in antique script in his Red Book, begins:
The dead came back from Jerusalem where they found not what they sought. They prayed me let them in and besought my word, and thus I began my teaching.
Hearken: I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full. As well might ye say anything else of nothingness, as for instance, white it is, or black, or again, it is, not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities.
This nothingness or fullness we name the pleroma.
All that I can say of the pleroma is that it goes beyond our capacity to conceive of it, for it is of another order than human consciousness. It is that infinite which can never be grasped, not even in imagination. But since we, as people, are not infinite, we are distinguished from the pleroma. The first Sermon continues:
Creatura is not in the pleroma, but in itself. The pleroma is, both beginning and end of created beings. It pervadeth them, as the light of the sun everywhere pervadeth the air. Although the pleroma pervadeth altogether, yet hath created body no share thereof, just as a wholly transparent body becometh neither light nor dark through the light which pervadeth it. We are, however, the pleroma itself, for we are a part of the eternal and the infinite. But we have no share thereof, as we are from the pleroma infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the pleroma in our essence as creatura, which is confined within time and space.
The quality of human life, according to this teaching, lies in the degree to which each person distinguishes herself or himself from the totality of the unconscious. The wresting of consciousness, of self-awareness, from the tendency to become submerged in the mass, is one of the most important tasks of the individuated person. This is the implication of a later passage from the Sermons:
What is the harm, ye ask, in not distinguishing oneself?
If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness . . . We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in the nothingness. This is the death of the creature. Therefore we die in such measure as we do not dis[1]tinguish. Hence the natural striving of the creature goeth to[1]wards distinctiveness, fighteth against primeval, perilous sameness. This is called the principium individuationis. This principle is the essence of the creature.
In the pleroma all opposites are said to be balanced and therefore they cancel each other out; there is no tension in the unconscious. Only in man’s consciousness do these separations exist:
The Effective and the Ineffective.
Fullness and Emptiness.
Living and Dead.
Difference and Sameness.
Light and Darkness.
The Hot and the Cold.
Force and Matter.
Time and Space.
Good and Evil.
Beauty and Ugliness.
The One and the Many...
These qualities are distinct and separate in us one from the other; therefore they are not balanced and void, but are effective. Thus are we the victims of the pairs of opposites. The pleroma is rent in us.
Dualism and monism are both products of consciousness. When consciousness begins to differentiate from the unconscious, its first step is to divide into dichotomies. It proceeds through all possible pairs until it arrives at the concept of the One and the Many. This implies a recognition that even the discriminating function of consciousness acknowledges that all opposites are contained within a whole, and that this whole contains both consciousness and that which is not conscious. Here lies the germ of the concept marking the necessity of ever looking to the unconscious for that compensating factor which can enable us to bring balance into the one-sided attitude of consciousness. Always, in the analytic process, we search the dreams, the fantasies, and the products of active imagination, for the elements that will balance: the shadow for persona-masked ego, the anima for the aggressively competitive man, the animus for the self-effacing woman, the old wise man for the puer aeternus, the deeply founded earthmother for the impulsive young woman. We need to recognize the importance of not confusing ourselves with our qualities. I am not good or bad, wise or foolish—I am my “own being” and, being a whole person, I am capable of all manner of actions, good and bad wise and foolish. The traditional Christian ideal of attempting to live out only the so-called higher values and eschewing the lower is proclaimed disastrous in this gnostic “heresy.” The traditional Christian ideal is antithetical to the very nature of consciousness or awareness:
When we strive after the good or the beautiful, we thereby forget our own nature, which is distinctiveness, and we are delivered over to the qualities of the; pleroma, which are pairs of opposites. We labour to attain to the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the pleroma these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, and therefore, at the same time, from the evil and ugly. And thus we fall not into the pleroma, namely, into nothingness and dissolution.
Buried in these abstruse expressions is the very crux of Jung’s approach to religion. He is deeply religious in the sense of pursuing his life task under the overwhelming awareness of the magnitude of an infinite God, yet he knows and accepts his limitations as a human being. This makes him reluctant to say with certainty anything about this “Numinosum,” this totally “Other.” In a filmed interview Jung was asked, “Do you believe in God?” He replied with an enigmatic smile, “I know. I don't need to believe. I know.” Wherever the film has been shown an urgent debate inevitably follows as to what he meant by that statement. It seems to me that believing means to have a firm conviction about something that may or may not be debatable. It is an act of faith, that is, it requires some effort. Perhaps there is even the implication that faith is required because that which is believed in seems so preposterous. On the other hand, it is not necessary to acquire a conviction about something if you have experienced it. I do not believe I have just eaten dinner. If I have had the experience, I know it. And so with recognizing the difference between religious belief and religious experience. Whoever has experienced the divine presence has passed beyond the requirement of faith, and also of reason. Reasoning is a process of approximating truth. It leads to knowledge. But knowing is a direct recognition of truth, and it leads to wisdom. Thinking is a process of differentiation and discrimination. In our thoughts we make separations and enlist categories where in a wider view of reality they do not exist. The rainbow spectrum is not composed of six or seven colors; it is our thinking that determines how many colors there are and where red leaves off and orange begins. We need to make our differentiations in the finite world in order to deal expediently with the fragmented aspects of our temporal lives.
The Sermons remind us that our temporal lives, seen from the standpoint of eternity, may be illusory—as illusory as eternity seems when you are trying to catch a bus on a Monday morning. Either seems false when seen from the standpoint of the other. Addressed to the Dead, the words that follow are part of the dialogue with the unconscious, the pleroma, whose existence is not dependent on thinking or believing.
Ye must not forget that the pleroma hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness, or any qualities whatsoever, ye pursue thoughts which flow to you out of the pleroma; thoughts, namely, concerning non-existing qualities of the pleroma. In as much as ye run after these thoughts, ye fall again into the pleroma, and reach difference and sameness at the same time. Not your thinking, but your being, is distinctiveness. Therefore, not after difference, as ye think it, must ye strive; but after your own being. At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving ye would not need to know anything about the pleroma and its qualities, and yet would come to your right goal by virtue of your own being.
The passage propounds Jung’s insight about the fruitlessness of pursuing philosophizing and theorizing for its own sake. Perhaps it suggests why he never systematized his own theory of psychotherapy, why he never prescribed techniques or methods to be followed. Nor did he stress the categorization of patients into disease entities based on differences or samenesses, except perhaps as a convenience for purposes of describing appearances, or for communicating with other therapists. The distinctiveness of individual men or women is not in what has happened to them, in this view, nor is it in what has been thought about them. It is in their own being, their essence. This is why a man or woman as therapist has only one “tool” with which to work, and that is the person of the therapist. What happens in therapy depends not so much upon what the therapist does, as upon who the therapist is.
The last sentence of the first Sermon provides the key to that hidden chamber which is at once the goal of individuation, and the abiding place of the religious spirit which can guide us from within our own depths:
Since, however, thought estrangeth from being, that knowledge must I teach you wherewith ye may be able to hold your thought in leash.
Suddenly we know who the Dead are. We are the dead. We are psychologically dead if we live only in the world of consciousness, of science, of thought which “estrangeth from being.” Being is being alive to the potency of the creative principle, translucent to the lightness and the darkness of the pleroma, porous to the flux of the collective unconscious. The message does not decry “thought,” only a certain kind of thought, that which “estrangeth from being.” Thought—logical deductive reasoning, objective scientific discrimination— must not be permitted to become the only vehicle through which we may approach the problematic of nature. Science, and most of all the “science of human behavior,” must not be allowed to get away with saying “attitudes are not important, what is important is only the way in which we behave.” For if our behavior is to be enucleated from our attitudes we must be hopelessly split in two, and the psyche, which is largely spirit, must surely die within us.
That knowledge . . . wherewith ye may be able to hold your thought in leash must, I believe, refer to knowledge which comes from those functions other than thinking. It consists of the knowledge that comes from sensation, from intuition, and from feeling. The knowledge which comes from sensation is the immediate and direct perception which arrives via the senses and has its reality independently of anything that we may think about it. The knowledge which comes from intuition is that which precedes thinking and also which suggests where thinking may go; it is the star which determines the adjustment of the telescope, the hunch which leads to the hypothesis. And finally, the knowledge which comes from feeling is the indisputable evaluative judgment; the thing happens to me in a certain way and incorporates my response to it; I may be drawn toward it or I may recoil from it, I love or I hate, I laugh or I weep, all irrespective of any intervening process of thinking about it.
It is not enough, as some of the currently popular anti-intellectual approaches to psychotherapy would have it, merely to lay aside the intellectual function. The commonly heard cries, “I don’t care what you think about it, I want to know how you feel about it,” are shallow and pointless; they miss the kernel while clinging to the husk. Jo hold your thought in leash, that seems to me the key, for all the knowledge so hard-won in the laboratory and in the field is valuable only in proportion to the way it is directed to the service of consciousness as it addresses itself to the unconscious, to the service of the created as it addresses itself to the creative principle, to the service of human needs as we address ourselves to God.
Jung’s approach to religion is twofold, yet it is not dualistic. First, there is the approach of one person to God and, second, there is the approach of the scientist-psychologist to people’s idea-of-God. The latter is subsumed under the for[1]mer. Jung’s own religious nature pervades all of his writing about religion; even when he writes as a psychotherapist he does not forget that he is a limited human being standing in the shade of the mystery he can never understand.
Nor is he alone in this. Margaret Mead has written, “We need a religious system with science at its very core, in which the traditional opposition between science and religion . . . can again be resolved, but in terms of the future instead of the past ... Such a synthesis . . . would use the recognition that when man permitted himself to become alienated from part of himself, elevating rationality and often narrow purpose above those ancient intuitive properties of the mind that bind him to his biological past, he was in effect cutting himself off from the rest of the natural world.”
[…]
What Jung is attempting to understand and elucidate is, as the student quite correctly supposed, a psychology of religion. Jung puts the religious experience of the individual, which comes about often spontaneously and independently, into place with the religious systems that have been evolved and institutionalized in nearly every society throughout history.
In psychotherapy, the religious dimension of human experience often appears after the analytic process has proceeded to some depth. Initially, people come for help with some more or less specific problem. They may admit to a vague uneasiness that what is ailing may be a matter of personal issues, and that the “symptoms” or “problems” they face could be outcroppings of a deeper reality—the shape of which they do not comprehend. When, in analysis, they come face to face with the figurative representation of the self, they are often stunned and shocked by the recognition that the non-personal power, of which they have only the fuzziest conception, lives and manifests itself in them. Oh, yes, they have heard about this, and read about it, and have heard it preached from intricately carved pulpits, but now it is all different. It is the image in their own dreams, the voice in their own ears, the shivering in the night as the terror of all terrors bears down upon them, and the knowing that it is within them—arising there, finding its voice there, and being received there.
It is not in the least astonishing, [Jung tells us] that numinous experiences should occur in the course of psychological treatment, and that they. may even be expected with some regularity, for they also occur very frequently in exceptional psychic states that are not treated, and may even cause them. They do not belong exclusively to the domain of psychopathology but can be observed in normal people as well. Naturally, modern ignorance of and prejudice against intimate psychic experiences dismiss them as psychic anomalies and put them in psychiatric pigeonholes without making the least attempt to understand them. But that neither gets rid of the fact of the occurrence nor explains it.
[…]
Nor is there any more hope that the God-concept advanced by the various religions is any more demonstrable than that expressed by the individual as “my own idea.” The various expressions that have been given voice about the nature of transcendental reality are so many and diverse that there is no way of knowing absolutely who is right, even if there were a single, simple answer to the question. Therefore, as Jung saw it, the denominational religions long ago recognized that there was no way to defend the exclusivity of their “truth” so, instead, they took the offensive position and pro[1]claimed that their religion was the only true one, and the basis for this, they claimed, was that the truth had been directly revealed by God. “Every theologian speaks simply of ‘God,’ by which he intends it to be understood that his ‘god’ is the God. But one speaks of the paradoxical God of the Old Testament, another of the incarnate God of Love, a third of the God who has a heavenly bride, and so on, and each criticizes the other but never himself.”
[…]
A basic principle of Jung’s approach to religion is that the spiritual element is an organic part of the psyche. It is the source of the search for meaning, and it is that element which lifts us above our concern for merely keeping our species alive by feeding our hunger and protecting ourselves from attack and copulating to preserve the race. We could live well enough on the basis of the instincts alone; the naked ape does not need books or churches. The spiritual element which urges us on the quest for the unknown and the unknowable is the organic part of the psyche, and it is this which is responsible for both science and religion. The spiritual element is expressed in symbols, for symbols are the language of the unconscious. Through consideration of the symbol, much that is problematic or only vaguely understood can become real and vitally effective in our lives.
The symbol attracts, and therefore leads individuals on the way of becoming what they are capable of becoming. That goal is wholeness, which is integration of the parts of the personality into a functioning totality. Here consciousness and the unconscious are united around the symbols of the self. The ways in which the self manifests are numerous beyond any attempt to name or describe them. I choose the mandala symbol as a starting point because its circular characteristics suggest the qualities of the self (the pleroma that hath no qualities). It is “smaller than small and bigger than big.” In principle, the circle must have a center, but that point which we mark as a center is, of necessity, larger than the true center. However much we decrease the central point, the true center is at the center of that, and hence, smaller yet. The circumference is that line around the center which is at all points equidistant from it. But, since we do not know the length of the radius, it may be said of any circle we may imagine, that our mandala is larger than that. The mandala, then, as a symbol of the self, has the qualities of the circle, center and circumference, yet like the self of which it is an image, it has not these qualities.
Is it any wonder then, that the man who was not a man should be chosen as a symbol of the self and worshiped throughout the Christian world? Is it at all strange, when considered symbolically, that the belief arose that an infinite spirit which pervades the universe should have concentrated the omnipotence of his being into a speck so infinitesimal that it could enter the womb of a woman and be born as a divine child?
In his major writings on “Christ as a Symbol of the Self” Jung has stated it explicitly:
In the world of Christian ideas Christ undoubtedly represents the self. As the apotheosis of individuality, the self has the attributes of uniqueness and of occurring once only in time. But since the psychological self is a transcendent concept, expressing the totality of conscious and unconscious contents, it can only be described in antinomial terms; that is, the above attributes must be supplemented by their opposites if the transcendental situation is to be characterized correctly. We can do this most simply in the form of a quaternion of opposites:
This formula expresses not only the psychological self but also the dogmatic figure of Christ. As an historical personage Christ is unitemporal and unique; as God, universal and eternal... . Now if theology describes Christ as simply “good” and “spiritual,” something “evil” and “material” . . . is bound to arise on the other side . . . The resultant quaternion of opposites is united on the psychological plane by the fact that the self is not deemed exclusively “good” and “spiritual”; consequently its shadow turns out to be much less black. A further result is that the opposites of “good” and “spiritual” need no longer be separated from the whole:
[…]
The pre-form of this insight appeared in the first of the Seven Sermons of the Dead where it is said, “the striving of the creature goeth toward distinctiveness, fighteth against prime[1]val, perilous sameness. This is called the principium individua[1]tionis.”” We are caught in the struggle between the opposites; the stone is fixed and incorruptible. The individuation process is an opus contra naturam,; it is a struggle against the natural, haphazard way of living in which we simply respond first to the demands made upon us by the circumstances of our envi[1]ronment and then to those of inner necessity, paying the most attention to the side that is most insistent at any given time. Individuation leads through the confrontation of the opposites until a gradual integration of the personality comes about, a oneness with oneself, with one’s world, and with the divine presence as it makes itself known to us.
The beginning of the alchemical process parallels the leg[1]ends of creation, the consolidation of a world out of formless chaos. In alchemy the opus starts out with a massa confusa, a teeming, disordered conglomeration of what is called prima materia. It goes through a series of transformations, all described in the most abstruse language, in a lore that predated Christianity and extended forward into the seventeenth century. We seldom get much of an idea of how the work was actually done, what materials were used and what results were achieved. Jung says, “The alchemist is quite aware that he writes obscurely. He admits that he veils his meaning on purpose, but nowhere,—so far as I know—does he say that he cannot write in any other way. He makes a virtue of necessity by maintaining either that mystification is forced on him for one reason or another, or that he really wants to make the truth as plain as possible, but that he cannot proclaim aloud just what the prima materia or the lapis is.” This is in a tradition of refusing to make easily available material that has been acquired only with great difficulty, on the grounds that the quest is at least as important as the goal, or that the importance of the goal rests on the energy and commitment that has been involved in the quest.
Jung cites one of the oldest alchemical tests, written in Arabic style: “This stone is below thee, as to obedience; above thee, as to dominion; therefore from thee, as to knowledge; about thee, as to equals.” He comments on the passage:
[It] is somewhat obscure. Nevertheless, it can be elicited that the stone stands in an undoubted psychic relationship to man: the adept can expect obedience from it, but on the other hand the stone exercises dominion over him. Since the stone is a matter of “knowledge” or “science,” it springs from man. But it is outside him, in his surroundings, among his “equals,” i.e., those of like mind. This description fits the paradoxical situation of the self, as its symbolism shows. It is the smallest of the small, easily overlooked and pushed aside. Indeed, it is in need of help and must be perceived, protected, and as it were built up by the conscious mind, just as if it did not exist at all and were called into being only through man’s care and devotion. As against this, we know from experience that it had long been there and is older than the ego, and that it is actually the spiritus rector (guiding, or controlling spirit) of our fate.
[…]
Ever since Alan Watts exchanged his starched clerical collar for a Japanese silk kimono and found wisdom in insecurity —if not for life everlasting, then long enough to influence a younger generation—Americans have been turned on to the mysterious East. A rediscovery of ancient truth has led many of these people into fads and fantasies inspired by the pilgrims from the Orient, and a smaller number to the serious study of Hinduism, Taoism and Zen Buddhism. In their reading, they often discover that Jung had taken a similar path many years before, and had learned a great deal about Eastern religions and philosophy both through study and through his travels in India. If they have read his essays on Eastern religion in Psychology and Religion they have some feeling for the great respect Jung held for much of the sacred teaching of the Orient. Also, they will have some understanding of his views on the potential effects of certain traditional Eastern ways of thinking upon the Western mind. All too frequently, however, Jung’s writings have been misunderstood or only partially understood. His interest in Eastern religious thought and certain practices associated with it—like his interest in séances, in alchemy, or in astrology—have been incorrectly construed as a wholehearted and literal endorsement for use by Westerners today.
During the period of greatest fascination with psychedelic drugs among college students and college drop-outs in the late 1960s, Tibetan mysticism was seized upon as a model or ideal to be sought within the psychedelic experience. Cecelia, whose case was discussed in Chapter 2, was one of these. The Tibetan Book of the Dead had been available to the English-speaking reader since it was compiled and edited by W. Y. Evans-Wentz in 1927. It only became a best-seller on campuses from Harvard to Berkeley when Leary, Metzner and Alpert publicized it in their efforts to provide instant illumination for American youth through LSD. Their book, The Psychedelic Experience: A Manual Based on the Tibetan Book of the Dead, contains in its introductory section, “A Tribute to Carl G. Jung.” Jung is presented, quite correctly, as one who understood that the unconscious could, and in extraordinary states did, manifest itself in hallucinations such as have been called “The Magic Theatre,” and “The Retinal Circus,” where energy is transformed into strangely frightening bodily sensations, “wrathful visions” of monsters and demons, visions of the earth-mother, boundless waters, or fertile earth, broad-breasted hills, visions of great beauty in which nature flowers with an intense brilliance that is not known to ordinary consciousness. Messrs. Leary et al. suggest that The Tibetan Book of the Dead—in which these images are described in exquisite detail so that the living may recite the text (or oral tradition) to the dying or newly dead person in order to guide him on his path into the realm of Spirit—is not a book of the dead after all. It is, they assert, “a book of the dying; which is to say a book of the living; it is a book of life and how to live. The concept of actual physical death was an exoteric facade adopted to fit the prejudices’ of the Bonist tradition in Tibet . . . the manual is a detailed account of how to lose the ego; how to break out of personality into new realms of consciousness; and how to avoid the involuntary limiting processes of the ego…” In this sense, they identify “personality” with the conscious ego state, a state which in their view must be put aside in order to break into new realms of consciousness. They suggest that Jung did not appreciate the necessity for this leap into the unknown, since, in their words, “He had nothing in his conceptual framework which could make practical sense out of the ego-loss experience.”
But here these purveyors of imitation psychosis by the microgram (which occasionally, unfortunately, turns into the real thing) are the ones who miss the point, who misread Jung completely. Jung did know what it was like to come to the edge of ego-loss experience. His commitment had long been to the inner vision, but however close he came to total immersion in it, he felt that it was important, for Westerners at least, to maintain some contact with the ego position. To lose this entirely, it seemed to Jung, would be unconsciousness, madness or death. For him it was impossible to conceive of that state, described in The Tibetan Book of the Dead as the attainment of the Clear Light of the Highest Wisdom, in which one is merged with the supreme spiritual power, without the paradoxical conclusion that there is something left outside to experience the “conceiving.” That something is ego-consciousness, which of course is not present in an unconscious state, in psychosis or after death, because ego-consciousness is by definition a term which describes our awareness of our nature and identity vis-a-vis that which “we” are not.
Jung explains his own difficulty, which is perhaps the difficulty of the Westerner, to realize what the Tibetan Buddhist calls One Mind. The realization of the One Mind (according to Jung’s reading of The Tibetan Book of the Great Liberation) creates “at-one-ment” or complete union, psychologically, with the non-ego. In doing so, One Mind becomes for Jung an analogue of the collective unconscious or, more properly, it is the same as the collective unconscious. Jung writes:
The statement “Nor is one’s own mind separable from other minds,” is another way of expressing the fact of “all-contamination.” Since all distinctions vanish in the unconscious condition, it is only logical that the distinction between separate minds should disappear too . . . But we are unable to imagine how such a realization [“at-one-ment”] could ever be complete in any human individual. There must always be somebody or something left over to experience the realization, to say “I know at-one-ment, I know there is no distinction.” The very fact of the realization proves its inevitable incompleteness… . Even when I say “I know myself,” an infinitesimal ego—the knowing “I’—is still distinct from “myself.” In this as it were atomic ego, which is completely ignored by the essentially non-dualist standpoint of the East, there nevertheless lies hidden the whole unabolished pluralistic universe and its unconquered reality.
When Jung says of The Tibetan Book of the Dead “it is a book that will only open itself to spiritual understanding, and this is a capacity which no man is born with, but which he can only acquire through special training and experience,” his statement rests on an incomplete understanding of the spiritual teaching of the East, and most particularly of the deeper meaning and guidance in this profound book. During Jung’s lifetime there was little opportunity for Westerners to learn directly from leading exponents of Tibetan Buddhism, hidden away as they were in their mountain fastnesses. But today, many great spiritual teachers who were expelled from their native land have come to the West, and have helped to clarify their beliefs with respect to dualism and “at-one-ment.” As an example, I quote from Sogyal Rinpoche’s The Tibetan Book of Living and Dying:
There are many aspects of the mind, but two stand out. The first is ordinary mind, called by the Tibetans sem. One. master defines it: “That which possesses discriminating awareness, that which possesses a sense of duality—which grasps or recognizes something external;—that is mind. Fundamentally it is that which can associate with an ‘other’ —with any ‘something’ that is perceived as different from the perceiver.” Sem is the discursive, dualistic thinking mind, which can only function in relation to a projected and falsely perceived external reference point…
Then there is the very nature of mind, its innermost essence, which is absolutely and always untouched by change or death. At present it is hidden within our own mind, our sem, enveloped and obscured by the mental scurry of our thoughts and emotions. Just as clouds can be shifted by a strong gust of wind to reveal the shining sun and wide-open sky, so, under special circumstances, some inspiration may uncover for us glimpses of this nature of mind...
Do not make the mistake of imagining that the nature of mind is exclusive to our mind only. It is, in fact, the nature of everything. It can never be said too often that to realize the nature of mind is to realize the nature of all things.
We need to remember that Jung, for all his metaphysical speculations, was in the first place and the last essentially a psychotherapist, and his life was devoted to discovering the means through which he could help individuals to know their lives as rich in meaning in this world, namely, the world of consciousness. This world may be immeasurably deepened and enhanced as we have seen throughout our reading of Jung, by the data of the unconscious. Of utmost importance is it that the unconscious material flow into consciousness, and furthermore, that material from consciousness flow into the unconscious, adding new elements which dissolve, transform and renew what has been present all along. But the most important thing, from the Jungian point of view is that the ego may not fall into the unconscious and become completely submerged, overwhelmed. There must always be an “I” to observe what is occurring in the encounter with the “Not-I.”
This was why he favored the method of “active imagination” for his own patients, and why this method is widely used by analytical psychologists today. Admittedly, it is a slow process, this establishing of an ongoing dialogue with the unconscious, but we accept that. Confronting the unconscious for us is not an “event,” but rather a “condition” in which we live. It is serious business, it is play; it is art and it is science. We confront the unknown at every turn, except when we lose the sense of ourselves (ego) or the sense of the other (the unconscious).
In my work with analysands, questions often come up about the relationship of active imagination to the practices of yoga and Eastern meditation. Students and analysands come to recognize that the dialogue between the ego and the unconscious, through the agency of the transcendent function in all its symbolic expressions, bears a certain resemblance to the symbolism of Tantric yoga in India and Tibet, lamaism, and Taoistic yoga in China. Yet Jung, who had studied these traditions for over half a century, beginning when they were quite unknown in the West except to a few scholars, did not advocate the adoption of these methods as a whole in the West, nor even their adaptation to our occidental modes and culture. The reason for this, as I have come to believe through study of Jung’s writing, is that a psychotherapy based upon a psychology of the unconscious, a psychotherapy which is the “cure of souls” is, indeed, the “yoga” of the West.
Jung has pointed out that an uninterrupted tradition of four thousand years has created the necessary spiritual conditions for yoga in the East. There, he says, yoga is
the perfect and appropriate method of fusing body and mind together so that they form a unity . . . a psychological disposition . . . that transcends consciousness. The Indian mentality has no difficulty in operating intelligently with a concept like prana. The West, on the contrary, with its bad habit of wanting to believe on the one hand, and its highly developed scientific and philosophical critique on the other, finds itself in a real dilemma. Either it falls into the trap of faith and swallows concepts like prana, atman, chakra, samadhi, etc., without giving them a thought, or its scientific critique repudiates them one and all as “pure mysticism.” The split in the Western mind therefore makes it impossible at the outset for the intentions of yoga to be realized in any adequate way. It becomes either a strictly religious matter, or else a kind of training... and not a trace is to be found of the unity and wholeness of nature which is characteristic of yoga. The Indian can forget neither the body nor the mind, while the European is always forgetting either the one or the other...The Indian...not only knows his own nature, but he knows also how much he himself is nature. The European, on the other hand, has a science of nature and knows astonishingly little of his own nature, the nature within him. For the Indian, it comes as a blessing to know of a method which helps him to control the supreme power of nature within and without. For the European, it is sheer poison to suppress his nature, which is warped enough as it is, and to make out of it a willing robot...
He concludes his discussion with the warning:
Western man has no need of more superiority over nature, whether outside or inside. He has both in almost devilish perfection. What he lacks is conscious recognition of his inferiority to the nature around and within him. He must learn that he may not do exactly as he wills. If he does not learn this, his own nature will destroy him.
The reasonable question at this point would be, “How do we learn this?” Perhaps I can approach it by telling about a brilliant young psychotherapist. Hannah worked in a university setting, treating student-patients. She was also attending graduate school and expected to get her degree “some day,” but had never seemed in too much of a hurry about it. When Hannah came into analysis, she was immersed in some intense relationships with close men and women friends, in the Women’s Liberation movement, and more than one demanding campus activity. She was feeling increasingly fragmented, expending herself in every direction, attempting to bring her knowledge and will to bear, first on this problem, then on that. As she felt under more and more pressure, she became increasingly assiduous about seeking out various new ways of dealing with the situations and conflicts that arose in her per[1]sonal life and her work.
One “panacea” followed another. For a while there was yoga. But only by the hour, for there was always someplace to rush off to, someone who needed her, or some obligation she had promised to fulfill. The need she felt to socialize expressed itself in a round with encounter groups. Then she would feel too extraverted, so she would try meditation for a while. The passivity she came to in meditation turned her attention to her body—there was where the problems were impressed, encapsulated, she came to believe. A course of bio-energetics would follow, giving her an opportunity to attack physically each part of the body in which the impress of the psychic pain was being experienced, and to have it pounded or stretched or pushed or pulled into submission. Other techniques, ranging from attempts to control alpha waves in the brain through bio-feedback training, all the way to the scheduled rewards of behavior modification therapy, were attempted by Hannah in the attack on her own nature. In the race to gain control over herself she had failed to learn that she could not do exactly as she willed, and consequently her own nature was destroying her.
In the course of our analytic work, I did not tell her that her own nature, if she continued to heed it so little, would destroy her. I watched with her, the experiences she brought to the analytic sessions, and the effects that these experiences were having upon her. We talked about the high hopes with which she was accustomed to approach each new method or technique. She was interested in analyzing the results of her activities, but always impatient to go on to something else, always wanting to try a new way. For a while she was nearly hysterical between her enthusiasms and disappointments. It was just at this time that Hannah announced her desire to establish and organize a “crisis center” on campus where people who were suicidal, or in some other way desperate, could come for immediate help. The whole proposition was so untimely in view of her own tenuous situation, her own near desperation, that it was not difficult for me to help her come to the realization that the first “crisis patient” would be, or indeed, already was, herself. It was then that she began to become aware of the necessity to look at the crisis within herself, to see what was disturbed there.
But looking within was not so easy. That which was within was so cluttered by all the appurtenances, the many personas she was used to putting on for various occasions, that it was difficult to find out who the “who” was behind all its guises. This involved looking at her behavior, and also at her attitudes, not as something she initiated in order to create an effect, but in a different way. Strange to say, because she had never thought of it in just that way, she had to discover that her ego was not the center of the universe! But it was far more than a new way of thinking. Thinking, in fact, scarcely entered into it. Perhaps it came to her just because necessity made her shift her perspective, and perhaps a factor was the analytic transference itself, through which she observed and experienced the therapist as one who resisted using her own ego to enforce change upon the patient. It was a slow process, the process of change, and mostly it went on under the sur[1]face, below the matters that were actually discussed in the session. Occasionally hints of it emerged in dreams; sometimes they were acknowledged, sometimes that did not seem necessary.
Then there was a vacation for Hannah, a chance to get away from external pressures and to hike in the mountains and sleep under the open sky. Returning, at the beginning of the semester, Hannah announced that she was going to spend a little more time studying, that she was going to limit her other activities to those she could carry on without feeling overburdened. During the past two years, she admitted, she had coasted through graduate school without reflecting on her activities, without seeing what she was experiencing under the wider aspect of the history of human experience. Now she wanted to learn, and to do it at a relaxed and unhurried pace.
In the next weeks I noticed a growing calm in Hannah. At last the day came when it could be expressed. She came into my study, sat down, and was silent for a few moments, and she then told me: “Something important happened to me this week. I discovered what ‘the hubris of consciousness’ means. Oh, I had read many times that the intellectual answers are not necessarily the right answers, but this is not what it is. It is on a much different level than that. It means—one can hardly say it, for if I do I will spoil it, and I don’t want to do that. The striving after awareness—as though awareness were something you could ‘get’ or ‘have,’ and then ‘use’ is pointless. You don’t seek awareness, you simply are aware, you allow yourself to be—by not cluttering up your mind. To be arrogant about consciousness, to feel you are better than someone else because you are more conscious, means that in a similar degree you are unconscious about your unconsciousness.”
Hannah had dreamed that she was in a small boat, being carried down a canal, in which there were crossroads of concrete, which would have seemed like obstacles in her way. But the boat was amphibious, and when it came to the concrete portions it could navigate them by means of retractable wheels.
She took the dream to portray her situation—she was equipped for the journey on which she was embarked, and she was being guided along, within certain limitations, in a direction the end of which she did not foresee. It was not necessary for her to make the vehicle go; all she had to do was to be there and go with it, and she would have time to spare to observe the scenery and learn what she could from everything around her. She was a part of all that, and not any longer one young woman out to save the world, or even a part of it. She was a part of it, and she did not even have to save herself. As she became able to hear with her inner ear the harmony of nature, and to see it with her inner eye, she could begin participating with it and so cease fighting against nature.
She was now experiencing the sense of “flowing along” as a bodily experience, in a body that was not separate from the psychic processes that experienced it. But she would never have known the smoothness, the ease, the utter delight of “flowing along” unless she had come to it as she did, through the confrontation with its opposite, the futile exercise of beating herself against insuperable obstacles.
Obviously, this particular way of coming to a harmonious ego-self relationship is not appropriate or even possible for everyone. People must find their own individual ways, depending on many inner and outer circumstances. Hannah's case is important, however, in that it exemplifies a certain sickness of the Western world, which seems to affect the ambitious, the energetic, the aggressive, and the people who achieve “success,” in the popular sense of the word. These are also the people who, more frequently than not, become weary, depressed, frustrated, dependent on medications, alcohol and illicit drugs to handle their moods, sexually unfulfilled, and who sometimes even admit to being “neurotic.” Unlikely as it may seem, their problem is essentially a religious one; for it has to do with that “hubris of consciousness” which prevents us from looking beyond ourselves for the solution to our problems and for the meaning that lies hidden in all that we do, and see, and are.
Fortunately for us, in the years since Jung’s death, the world has grown smaller and the intellectual intercourse between East and West has increased manyfold. The stream of human beings emigrating from Asia to the West has brought with it the treasures of Taoism and Buddhism. Taoism teaches the joy that derives from blending with the natural forces in the universe, rather than contending with them. The most beautiful metaphor for the path of the Taoist is “the watercourse way, in which one flows, like water, over and under and through every obstacle, with a yielding softness that even wears away rock, on the way to the ultimate destination, the sea. No tortuous tension here, for the one who practices this way finds harmony within and without. Buddhist teachings, on the other hand, provide a complete and specific guide for the conduct of life. The Dalai Lama has expressed the essence of this philosophy as the active practice of compassion toward everything that lives.
Let us hope that the wisdom of the East may prove good medicine for the “sickness of the Western World.”
—June Singer en "Boundaries of the Soul"
#carl jung#Margaret Mead#June Singer#individuation#christ#christianism#boundaries of the soul#the red book#the tibetan book of the dead#the tibetan book of living and dying#sogyal rinpoche#taoism#buddhism#zen
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