writing, distressing, resenting, and respecting

“Writing on the wood is prohibited.” DSC07600 (Photo credit: Nicolas Karim)

I write. Right now, I am writing this. What is the purpose and value of writing?

Writing is quite different from talking. Talking around other people- even if only talking out loud to myself- I may have an immediate concern with someone else’s experience of the communication, plus the possibility of dialogue. There is certainly unique value in talking like that. However, with writing, I can organize a sequence of thoughts without any interruption. There is also unique value in this.

Sometimes, I have been on the phone with someone and one of the two people (them or me) has talked for several minutes without any dialogue. Talking in person, there are more signals of interest and attention than when talking on the phone. During classroom lectures and long church sermons, people may have so little engagement that they fall asleep and start snoring. Have you ever been on a phone call in which one of the people actually fell asleep?

think (Photo credit: the|G|™)

On the phone, one long-winded speaker can go for several minutes before realizing that there has been no interest or attention for quite a while. Maybe the transmitting of the voice on the phone call has been inactive for a while and then a dial tone suddenly interrupts an entirely one-sided conversation. That can be quite disappointing.

When writing, I can explore my interests without concern for anyone else’s interests. I write about what interests me, even if what interests me is connecting to one or more people in particular ways, as in influencing them.

If I write something and share it, then if it is interesting to someone else in particular, they can read some or all of something I wrote. They can read it all at once or read it in sections or even read it twice.

If someone is not interested in something I wrote, I might not ever find out. If they find something frightening or otherwise unappealing, again, I might not ever know.

A student practices writing Chinese characters (Photo credit: Wikipedia)

I can write something for myself, then revise it for someone else. Maybe I research a subject thoroughly and organize all of my notes in to a file of many folders, but from all of that material then I make very brief outline for a proposal to submit to a publisher. Or, maybe I write a simplified summary piece for children, focusing on dramatic highlights and leaving out any obscure references or complex themes. Or, maybe I write a private correspondene to someone that I know has certain interests and familiarity with certain details.

All of those variations of writing are informed by the original private process of making all of my notes and organizing them. After writing (or during a long writing process), I may have several conversations with people, perhaps as part of researching the content or perhaps to get some feedback as to how various people respond to the content of interest to me.

Writing (Photo credit: jjpacres)

Writing, I can actually invent an audience, as in one that may not even currently exist. I can certainly imagine things about an audience when talking as well, but any actual people may interrupt and present a different audience than the one I had been imagining.

I can write a letter to myself at a different age (decades older or decades younger). I can write a letter to someone who has been dead for a while- maybe centuries. I can imagine writing to a group of people who have not been born yet.

I can also invent a new character to be the author. I can write as if I were someone else other than who I am- someone real or imaginary.

Matej-writing (Photo credit: Wikipedia)

Originally, when I first sat down to write a while ago, I was thinking of writing something to my mom. So far, most of what I have written has probably been most interesting for people who are themselves writers (and I presume that my mom probably would not label herself a writer).

On average, writers may be some of the most introspective people. I am writing this for sharing with and connecting with people who are not afraid of introspection and honesty- who may even value it and seek out introspective honesty. Anyone else who started reading this probably has not kept reading up to this point, right? The prior content might be considered a filter, a barrier, a hook, a gimmick, a test, and all of the above.

So, my first thought before writing this was that I began to explore writing as a way to explore conversations that were not happening in person in my life. When I was very young, I wanted to interact with people, but my sister went to school and my mom did many things besides interact with me. One of the ways that I tried to get her attention was throwing tantrums. Another way was to do something that would predictably make her mad. Those methods worked well enough for me to repeat them for a while.

There were also many times when I did not want to interact with my mom, as in because of fear of her and her response. I wanted things like acceptance and interest and connection and mutual respect and affection, not rejection and dismissal and outbursts of distress. At various times, I got all of those things with my mom and I began to cultivate certain dynamics and avoid certain others.

English: Man in Distress (Photo credit: Wikipedia)

Everyone has sometime been around other people who were in some amount of distress. As a child, other people’s distress can be frightening. People in distress can be negligent or even abusive.

It is a very predictable thing that children or even adults would withdraw from someone experiencing a certain level of distress. People in intense distress may be drugged to subdue them or isolated in to jails and mental institutions, or simply killed to prevent them from injuring other people.

My mom was sometimes upset when I was a teenager that I did not talk with her more. I might spend a lot of time playing guitar and writing songs and talking on the phone. She might ask me a few questions and I might or might not even respond to her questions. I might go out of my way to avoid her.

I watched a TV episode yesterday with the words “guilt trip” in the title. I thought of my mom immediately when I read those words.

English: 1944 SOS telegram reporting airmen in distress. (Photo credit: Wikipedia)

When a person in distress is frustrated with other people’s lack of response to them, they can experience resentment and then blame others for withdrawing from them. To blame others for withdrawing is one form of what is called a guilt trip. Again, it is entirely predictable that someone in distress might blame other people for withdrawing from them. It would be unpredictable that someone currently in distress would suddenly speak of themselves as responsible for “driving people away.”

I have been blamed by many people for withdrawing from them. I have also sometimes been sudden and abrupt in my withdrawing. Sometimes, withdrawing is very disappointing to others, violating expectations and hopes, disrupting plans, even leaving complicated messes, revealing old distress or creating new triggers for distress and tantrums and resentment and revenge and guilt tripping.

When in high school, I withdrew from my first steady girlfriend when I realized that I was focusing on moving away to college and losing interest in the relationship. I withdrew gradually rather than crisply and cleanly and clearly.

Later, I withdrew from my son’s mom. In that case, I may have thought that my withdrawing might result in her affectionately chasing me. Sometimes, withdrawing produces a renewal of interest and sometimes withdrawing produces tantrums.

Eventually, instead of her gently chasing me, she crisply and clearly withdrew from me (or pushed me away), but one time in particular was quite messy and stayed messy for quite a while, not clean at all. Over the years since then, however, she and I have repeatedly chased each other affectionately, repeatedly withdrawn, repeatedly resented the other, and so on.

A button I once made (Photo credit: Wikipedia)

So, I admit withdrawing from her. I admit my experience of distress, sometimes intense, as well as resenting her (which is a form of fearing her, pushing her away).

I admit that she has also withdrawn from me and blamed me. We’ve had an enduring and powerful personal attraction, as well as several sudden and intense repulsions.

I have occasionally referenced proudly the fact that she has repeatedly “chased me affectionately” within the decade since she and I first stopped living together, as well as responding to me when I “chased her affectionately.”

I have defensively pointed to her recurring affection for me, like her affection would somehow cancel the validity of her past withdrawing and distress and blame. What was I defending? I was defending my guilt at her not being a lasting priority in my life.

I accept responsibility that she (and my son) have been huge active priorities in my life, though only sometimes. There have been other active priorities for me, too, such as earlier in July when late at night my neighbor has banged on my wall in distress. She was scared of her teenage son injuring her. I assisted her in promoting safety for her and her younger son. That also promoted tranquility in my environment so that I could sleep later that night without disturbance.

No one has a monopoly on distress- not my neighbor, not me, not my mom, and not my son’s mother. Sometimes, my sense is that certain people are craving for my attention, such as by throwing tantrums or “laying guilt trips” dramatically. I have done those kinds of things as well.

Show Some Respect (Photo credit: Wikipedia)

I accept responsibility that my son’s mom and I experienced both attraction and distress, both connection and repulsion, both resentment and appreciation, and so on. In fact, all of those aspects of life arise in almost all relationships in my life- eventually.

Do I expect that distress will ever permanently cease? That might be very disappointing! Have I been habitually responding to any experience of distress by blaming someone for triggering distress in me?

Sometimes, when I experience distress, I may withdraw or blame or repel or… write. Some people eat excessively in response to distress. Some drink excessively. Some talk excessively, especially after drinking excessively. Some read excessively. Some excessively write.

What does “excessively” mean? There is no specific boundary between excessive and anything else, is there?

I may have been excessively focused on my son’s mom at times. I may have been naive about what results would arise from my focus on her (or on anyone else).

Respect Yourself (album) (Photo credit: Wikipedia)

Or, maybe the word “excessively” is optional. More simply stated, I have been focused on my son’s mom as much as I have and as often as I have.

I have had a variety of experiences result from my focus on her: intrigue, delight, resentment, rage, apprecation, learning, repulsion, despair, guilt, distress, courage, joy, pride, grief, and boredom. In fact, this reminds of the time I was writing about her and I eventually got so bored that I woke up and realized that I had fallen asleep.

Respect is possible. I can respect distress. I can respect contempt. I can respect animosity and boredom and fascination and lust and hunger and danger and safety and anything that I can respect. I can respect life.

I can respect certain aspects of life more than others. I can avoid certain things and focus on certain priorities, then the priorities and the focus can change.

I can respect that the priority for some people at some time may eventually be whatever they actually are doing in the particular moment. They may lay a guilt trip on me (or on themselves: “I should have done what I wish now that I had already done!”) Or, they may congratulate me on my brilliant writing and share my blog. They may bang on my wall in distress. They may completely and utterly ignore me.

I can respect that other people can respect whatever they respect. I can respect that struggling to attract the respect of other people is one of the most common results of distress.

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crisis, respect, and contempt

You may have noticed a crisis of respect emerging. Many people lately may speak of a financial crisis or economic crisis. However, perhaps there has been a crisis in a lack of respect for the instability of certain economic patterns and trends. People who respected certain instabilities have not been surprised by economic developments while many people who did not respect those instabilities have been surprised and disappointed in the results of their choices.

Maybe there has been too much respect for idealistic presumptions and not enough respect for realistic measurements. Maybe there has been not enough respect for competent financial analysts and too much respect for the commission-earning salespeople that entice the naive in to hysterical gambling on real estate with high-risk mortgages that have led to a huge increase in bankruptcies in recent years.

Certainly, there has been a financial crisis for many people and many business as well as the governments of many

Cover of Contempt [Blu-ray]

countries. However, some people have been cautious and conservative, leading them to benefit from the same changes that have produced a crisis for so many.

So, a financial crisis has developed, but in some places more than others. In Alaska, high fuel prices have led to a unprecedented surplus and profit. In Arizona, high fuel prices led instead to a reversal to the prior trend of suburban sprawl.

In any particular place, some people have had above average results for that place and some people have had below average results. Could it be that the social crisis is producing a shift in what people respect most?

You may have noticed a lack of respect for many things: a lack of respect for other people, a lack of respect for the power of courts and militaries (organized use of weapons), a lack of respect for the influence of language, and even a lack of respect for science and technology.

Some groups are losing respect faster than others: mainstream churches have decreasing participation, mainstream media is losing market share as the internet balloons in popularity, and mainstream politicians are losing respect very fast in some places. The masses are increasingly skeptical of how well governments in places like Greece and Japan will be able to keep their promises.

Further, many mainstream politicians have a habit of publicly criticizing other mainstream politicians, especially during “primary” elections. If the politicians do not respect each other, is it any mystery that so many people would tire of the cycle of optimistic campaign promises and finger-pointing to explain the lack of fulfillment of the promises? Likewise, if mainstream religious leaders do not even respect each other, will they attract the respect of anyone but the most loyal believers?

We are in the midst of a crisis of respect. Many people have invested their hope in huge bureaucracies to be responsible for them, like the socialized health care programs of the Soviet Union. When that union dissolved, the hopes and dreams of many patriotic Soviets also dissolved.

In my life, I have interacted with many religious leaders of many denominations. Not only do many religious leaders lack

W.C. Fields (Photo credit: twm1340)

respect for other religions, but also for politicians. When religious leaders join the choir of contempt toward politicians and governments, again, that may be a factor in people withdrawing their respect for those political leaders.

Note that I am not condemning condemnation. It is quite functional to rebuke a beloved child who is endangering itself naively, right? However, rebuking naivete is very distinct from people presenting themselves as religious leaders and yet inciting contempt among their congregation toward specific people and groups.

Is it the functional priority of religious leaders to incite contempt for people elsewhere? Did the most faithful religious leaders in the USSR incite contempt for the Nazis while the most faithful religious leaders in Germany incited contempt for the Soviets?

Inciting contempt is one thing that can happen. Media celebrities may incite contempt, including the media celebrities that are politicians. However, if a religious leader is faithful, would they incite contempt or rebuke contempt?

We are in the midst of a crisis of contempt. We are facing not just a lack of respect, but the presence of contempt.

What is there to do about it? One thing to do is to respect the addictive power of contempt.

Contempt arises from a mistaken presumption. If I have a false presumption about life and then life does not arise as I presumed that it would, contempt is possible.

In contrast, if I have no presumptions about life, then life will surprise me consistently, but I would never experience contempt just for being surprised. Contempt is a response to being ashamed. When I am making presumptions and then one of the presumptions is corrected by life, I may be not just surprised, but also embarrassed or ashamed at having made a false presumption and having the inaccuracy of the presumption exposed by life.

I may resist recognizing that I have made a false presumption. I may struggle against life to make it fit my presumption- or at least hide any aspects of my life that do not fit my presumptions. I may blame other people for being responsible for life being inconsistent with my presumptions. I may be afraid and invite attention and assistance, even by blaming and whining and raging.

Who can face my contempt and still show me respect, even if rebuking me? Who can I trust? Who can I trust to be a faithful religious leader?

Who will recognize the crisis of contempt as also a crisis of a lack of respect, even a lack of maturity? Who will lead a revolution away from contempt and toward respect? If not us, then who?

 

English: A chart demonstrating increases in the annual income of the top 1% of wealthy persons in the U.S. before economic crises. (Photo credit: Wikipedia)

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respect for the religious politics of contempt

Respect implies attention and awareness. Respect is not the same as worship.

Respect is also quite distinct from contempt, which is rooted in fear and distress. Respect does not preclude complaint or even protest, but respectful complaining is distinct from contemptuous protesting.

We can say things like “respect tradition” or “respect the law” or “respect authority.” Let’s take a moment to respect our ancestry and the origin of the physical organism of a human (before we get in to “religious politics”).

English: Deciduous mandibular central incisors in a baby (Photo credit: Wikipedia)

A primitive human in a remote setting may be raised from newborn to adult and in that entire time may only meet several dozen people. Like with any other mammal, the mother of a newborn human will typically be the one to nurse the newborn and otherwise interact most with the baby.

With some mammals, the mother typically goes in to seclusion to give birth and then takes actions to provide for the safety and nourishment of the newborns with no outside assistance. However, with humans, pregnancy can leave a woman extremely vulnerable, so it is common during and after pregnancy for a human woman to be assisted and supported by other people, such as her husband, her parents, her extended biological family, and even her community of “familiar” associates.

In modern civilizations, there may be a much larger network of individuals who contribute to any mother’s ability to nourish their offspring. There may be small groups or huge industries with specialized expertise at housing, warming, feeding, clothing, and organizing many people, including the mothers of newborns and those newborns.

Using an amazing development called human language, even primitive adults may organize in to small groups that accompany each other in gathering food, perhaps sharing in the bounty. For instance, they may organize together to hunt animals that would be dangerous or impractical for an individual to hunt. One participant with special experience and intelligence may successfully instruct the other participants to perform a variety of tasks, with each task contributing to the effectiveness of the entire process.

So, individuals are born in to an existing society. The society may have already developed a culture of typical behavior patterns including certain complex patterns of interpersonal behavior called spoken language. Through language, humans may organize to cooperate in furthering the well-being of themselves and their associates. Further, two or more groups of humans cooperating through the use of language may encounter each other and may even merge together or compete with each other.

Of course, competition is not limited to groups of humans. With many mammals, it is not unusual for one pregnancy to produce several offspring at once. If the mother does not have enough milk (or enough teats) for all of the offspring to thrive, then there may quickly be a sorting of the offspring from the healthiest and most physically strong (typically the firstborn) to the least competitive: the runts of the litter.

For modern humans, such competition is not typical from birth. Human infants are generally incapable of much physical competition. Further, most human pregnancies result in only one offspring.

However, the ability of a newborn human to cry is taken as an important sign of health. The reason is simple enough. Realistically, one of the first ways that a human infant will compete with other humans for the attention of their mother is by crying. The crying may not be to compete against any twins or triplets born at the same time, but to compete with other human demands and requests for the attention of the mother.

So, to the extent that a growing infant depends on the mother, the infant may compete for her attention and nurturing (nursing). The nurturing supplied by the mother may be quite adequate such that there is no demand for competitiveness to develop in the infant. Or, the nurturing supplied by the mother may not satisfy the physiological demand by the infant, producing a relatively high frequency of crying and other adaptions. More intense crying goes with more severe nutritional issues.

Nutrition 103 (Photo credit: Andrew Simpson)

While many modern women may not be aware of this because of the rarity within modern civilization, it has been reported that in many primitive cultures, it is not typical for a well-nourished newborn to wake up several times per night to nurse. Why? One factor is that a well-nourished mother produces milk that is nourishing enough for a newborn to sleep soundly throughout an entire night. The major difference between a calm, happy, alert baby and a sleepless, distressed, hungry baby may be the quality of nourishment from the breast milk of a well-nourished mother. That makes sense, right? Well, it is almost true, but not quite.

In researching this topic, I found that for a healthy sleep, the quality of the breathing is several times more important than nourishment. Note that people who do not sleep on their backs with heads raised tend to breath through their mouths and snore. They also tend to experience nightmares and wake suddenly at night to find their mouth dry. Why is their mouth dry? Because they have been breathing through their mouth all night. This “starves” the brain of oxygen. Nightmares (and the vibration of intense snoring) are nature’s signal to shut the mouth (to properly elevate the head before falling asleep).

http://www.westonaprice.org/notes-from-yesteryear/100-years-before-weston-price

So, consider the typical facial expression associated with idiocy/drowsiness/dopiness/dope abuse: a mouth hanging open, slack jaw, eyebrows slightly raised. Do not sleep like that! Let your sleep be restful (restorative), not “restless” (further depleting you in to a metabolic condition of “chronic fatigue”).

Human brain (Photo credit: EUSKALANATO)

So, let’s return to the subject of culture. Obviously, there are cultures which are so prosperous that huge populations can be supported, even if the health of those populations is far below that of the typical primitive. The large populations have the advantage of advanced language development leading to intricate divisions of labor and an “economy of scale.”

Within the life of any modern individual human, there is typically a huge network of other humans involved in the everyday life of each one: such as networks that gather and distribute food, water, and even electricity. Even with a remote rural ranch on the outskirts of civilization, there may be many materials created by other humans (housing, vehicles, tires, batteries, solar panels, wells, shovels, tubing, glass windows, propane appliances, propane tanks, etc…).

There may develop a culture of contempt: not just a lack of respect for the vast network of biology and humanity supports each individual organism, but an ironic rage toward the human portion of the network. The rage tends to be ironic (as it was in my own case) because of the intense “pro-ecology” subculture. What is ironic about that? Systems of human economy are not outside of ecological systems. Systems of human economy are the most recent innovation within the ecological system on this planet. To condemn human economies as unecological is like condemning the letter z for being unalphabetical.

So, shall we then have contempt for cultures of contempt? That would only be another irony. We can respect the emphasis of each culture of linguistic behavior (“thinking”): the culture of infantile ignorance (which is the essential stage of reflexive development prior to any others), then the culture of adolescent rebellion, experimentation, arrogance, and contempt (like withdrawing from society through travel abroad or “dropping out” so as to develop an appreciation of rudimentary principles of ecological interdependence), and finally (?) a culture of respect and dignity, recognizing all systems of human economy as systems of ecological interdependence.

Do human groups compete against each other? Yes, and they compete with intricate cooperation through armies and political parties and court systems and other businesses.
Note that from an ecological perspective, all governing operations are fundamentally commercial- rooted in currency systems of involuntary tax extortion rackets. This is not a condemnation, but a recognition.

Further, all religious institutions and rituals are also fundamentally economic. In fact, there is no human activity that is outside of the realms of ecology and economy. Every linguistic pattern is a development in neuro-chemistry. Neuro-chemistry is fundamentally ecological.

Each religious practice develops in the context of specific conditions for which it is adaptive. All of them involve language. In cultures which do not have any religious practices originating directly from native speakers of that language, there may be other institutions fulfilling the functions typical of “religion.”

In the extended British Empire which has spread the English language so widely across this planet, governments serve the primary functions typical of primitive religion. Government officers, not tribal elders, give official power or authorization to marriages, to birth, to death, and so on. Government officers perform rituals of human sacrifices (executions), with any unauthorized practices of ritual human sacrifice being regulated and, in some cases, punished by government bureaucrats.

Religion was the first advance in human ecology to create bureaucracy. Language was more fundamental than religion. Modern civilized bureaucracies have advanced technologically so far that some of them are prosperous enough to ignore the cultural variations of language groups and religious denominations.

Consider how unusual it is within human history that there is so little concern for the activities of an individual. Individuals within huge civilizations are not valued as they would be in a small tribe or village facing intense issues of scarcity and inter-group competition. Individuals who are unable to contribute might either be abandoned or sacrificed (killed). Consider that throughout all forms of life- not just humans- while a father might sometimes sacrifice his own life for his only child, a mother might not sacrifice all of her healthiest children in order to save the one least reproductively viable offspring.

While some religious hierarchies might teach the lower class to sacrifice themselves like that, that is against the instinctive rules of evolution. Note that those religions tend to train celibate males as the vehicles or agents of their systems of indoctrination, inquisition, torture and crusade (“holy” wars by “holy” empires). Note also that the economic supporters of those institutions may not practice behavior that complies with the training given at mass (the ritual gatherings), through mass media indoctrination, or public education of mass propaganda rituals.

However, in many developed civilizations, there is currently incredible prosperity and tremendous practical respect for the individual, with extensive accommodations for individuals who are not fluent in the dominant language, as well as extensive accommodations for individuals unable to support themselves economically, such as children, retirees, and the severely disabled and mentally “handicapped” (“developmentally unable”). Modern civilization prides itself on it’s prosperity and generosity. Perhaps that is a psychological compensation or distraction for the patterns of behavior promoted by the global elite (the 1% of humanity earning $34,000 per year or more) in their organizing of the economic activities of the other 99%, who produces so much of the exclusive luxury of the elite (food, clothing, electronics, etc).

We may be most concerned about what we see in our midst: the treatment of the local minority populations. Why? They are physically close to us and their loyalty is much more economically relevant than that of distant peasants thousands of miles away.

In developed cultures, the elite direct the attention of the middle classes toward being charitable toward the lower classes. The most able of the dependent lower classes are then recruited for the activities of military imperialism in developing nations (mostly) that allow for the developed culture to prosper through the economic “development” of those foreign regions (industrial resources, agriculture, textile manufacturing, etc). The media can be instructed to stir up controversy and conflict about outsourcing of “our” manufacturing jobs.

The ecologist and economist can agree completely on the above patterns of actual behavior. Of course, publicizing such obvious and clear distinctions is not economically advantageous to the sustainability of the system of inequity. These “inflammatory” patterns of language must be either openly censored or at least loudly ridiculed and quietly silenced.

Mythology and propaganda about how the systems fights economic inequality (or at least should) must be instilled in the middle classes. The elaborate systems of involuntary wealth redistribution prosper through organized coercion. The more effective the propaganda, the less value there would be for costly expenditures of direct coercion against the domestic populations for criminalized behaviors such as the consumption of alcohol or marijuana, or the performance of homosexual acts, or whatever other behaviors can be vilified through the various instruments of public influence.

Typically, the elite may be the most frequent practitioners of the criminalized behaviors, but because of their personal connections, as long as they are valuable, loyal participants in the systems of secret influence, they would either not be prosecuted or would be given official pardons after conviction. In other cases, fringe members of the elite who are not sufficiently loyal can be scandalized through mass media accusations that may or may not have any connection to actual historical events.

The modern mass media is the primary instrument of organizing the behavior of the masses. Due to technological advances in printing, radio, TV, and recently the internet, the value of in-person indoctrination through religious ritual has diminished considerably.

Celibate male missionaries and priests are still popular in expanding the empire of the militant Holy Roman bureaucracies in to the third world. However, within the developed world, the primary agents of ritual indoctrination for over 100 years have been public school teachers. Note that while the popular mythology is of course in favor of public schooling, it is still compulsory in most if not all of the developed world (with non-compliance punishable by criminal prosecution, fines, and incarceration).

The success of the system speaks for itself. Large population increases have manifested within the developed world as well as immense population expansions within the more distant parts of the Holy Roman empire, especially the Asian branch of British influence (Indo-China). However, the sustainability of the system may be in question.

Was there a time in the last few centuries when there were no conspiracy theories about an elite plot to reduce some or all human populations? Are those conspiracies only theoretical or quite obvious? For several hundred years, certain groups with notable concentrations of economic influence may have contrived conflicts of various size for the specific purposes of advancing their economic interests and simultaneously reducing the population of able-bodied lower class males who might grow in to revolutionaries and criminals and so on.

Did Machiavelli invent politics? Thousands of years before him, did Sun Tzu invent deceptive methods of governing human behavior (“politics”)? Well, many religious traditions are much older than that. You can consider for yourself whether commentaries about being good for Santa Claus and eternal torment in hell for the disobedient are deceptive mythologies or sacred principles to argue over and to be defended to the death through suicide bombing of unresponsive foreign infidels who arrogantly resist liberation by the mercenaries of the Holy Empire of ritual militant bureaucracy.

Respect the holy mercenaries of organized coercion. When their propagandists publicize inflammatory controversies to incite protest and rebellion, thus justifying the next advance of tyranny, respect that as well.

If you are reading this, you are probably the beneficiary recipient of an immense technological prosperity of economically developed civilization. You probably only have the luxury of reading this and having the intelligence to comprehend it if you are among the top 1% of the global elite who receive at least $34,000 per year in revenues.

You have been trained to practice contempt. Do you dare to rebel against rebellion by respecting the interests and methods of the enormous concentrations of economic affluence that lead the advance of civilization?

Respect the power of contempt. They do.

Cultivating contempt may be the single most important method of the modern propagandist. To be able to arouse contempt and then direct it toward certain accused enemies or accused traitors is the essence of “religious politics.”

“Here is who you must fear: ________ (AKA the Devil). Here is who you must allow to protect you from the one you must fear: ________ (AKA the Savior, The Hero, the Holy Candidate, the Super-friends League of Justice etc). Here is how we are going to protect you from the one you must fear: _________.”

Contempt is not rooted in anger so much as fear, from which frustration, blame, anger, and contempt arise as more and more dense concentrations of fear. Contempt is a very extreme form of fear, including self-contempt.
When a global empire is preparing to supplant an existing system of militant bureaucracy, demoralizing the masses is an essential step of the process. The faith of the masses must be converted to shame. The existing system must be demonized, vilified, and even criminalized by “a higher law” (such as international laws, courts, treaties, and conventions, all declaring the language of “basic human rights,” as defined by the leading propagandists of the Holy empire of organized governing, such as the League of Nations or United Nations or Council for Global Peace or whatever names the propagandists may use).

I’m certain that one of the most basic human rights promoted by any decent propagandist must be the right of all humans to be completely liberated from the dangers of fraudulent deceptions involving the use of language. Fortunately, the upright, authorized agents of the Holy empire of the global police state will be happy to assist you in promoting all of your fundamental human rights, and indeed they require a small contribution under penalty of law, the precise amount of which you will be promptly informed and then of course compelled to provide.

Of course, a certain amount of rebellion must be cultivated, directed, and then publicized with all of the fake contempt that is relevant, if any. The masses must be trained in the proper targets for their contempt.

Within the lower classes, a snitch is a primary target of contempt. Within the middle class, a white-collar criminal (like for tax evasion or fraud) is a primary target of contempt. Within the upper bureaucracies of the Holy Empire, disloyalty is a primary target of contempt.

New Agers must be trained to have contempt for competition. Pregnant mothers (except of the ruling class) must be trained to have contempt for primitive cultures, especially their respect for developmental physiology.

By the way, the idea that the elite are biochemically insane is not inconceivable. However, it is also “conceivable” that when an actor in a movie plays a role, like of an insane person, they forget that they are someone else pretending to be insane. If someone forgets that they are pretending to be something, then they just are that thing- at least within their own experience and language, right?

The ruling elite do not typically display contempt for contempt. The ruling elite typically display great respect for contempt. If you are willing, observe for yourself.

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raw milk and defining government relationships

“Now, I know that for millions of years various organisms have been eating raw fruit with no concern for the extreme threats to their health posed by eating unpasteurized fruits. I think we should ban the criminally dangerous activity of primates eating bananas in particular. We need to properly educate infants about the dangers of eating any banana mush that has not been heated to at least 1000 degrees Fahrenheit and made in to a pile of  smoldering ashes.” – Louis Pasteur, Jr., 1776

A bottle of green-top (raw, unpasturised) milk, showing the required health label: "this milk has not been heat-treated and may contain organisms harmful to health". (Photo credit: Wikipedia)

Below is my response to this recently published letter of Dr. Aajonus Vanderplanitz, which may no longer be accessible after a few days: http://www.wewant2live.com/2012/04/27/rawesome-raw-milk-truth

In an individual’s lifetime, one may be blessed with a basic foundation of nutrition. One may be blessed with the physical development and functionality that corresponds to nourishment obtained during both the pre-natal and the later periods of life. Whatever nutrients and physiological development are present now, that is what is present now.

Physiological development does not exclude neuro-physiology and such amazing developments as the neurological capacity to hear sounds (and even read letters) and then to form symbolic sequences in to meaningful language. On this planet, one of the most unusual “technologies” is language. Creatures without language (or with only rudimentary language, such as infants), could not understand this sentence, even if it were translated in to their native language. The vocabulary I have used is already far too advanced for most infants, who would not recognize terms like functionality or neuro-physiology or even “other foreign languages.”

Now, why would I take the time to state all of those obvious facts? I was setting up an analogy.

Imagine now that I am planning to go to speak to an infant that has only rudimentary language development. Further, imagine that the infant is in a state of whatever severe medical diagnosis we might add: autistic, full of various toxins, eating a diet heavy in refined grains (cooked- obviously) and modern fried oils from grain seeds like soy and corn, plus maybe they were a “crack baby” who was born premature, underweight, and undernourished and is only alive because of a bunch of expensive medical interventions. In other words, they are at least “a little slow.”

Newborn child, seconds after birth. The umbilical cord has not yet been cut. (Photo credit: Wikipedia)

Now, imagine that I want to explain to this infant why fresh raw milk from a healthy source is so wonderful (such as breastfeeding) and then explain why governments can be so, um, autistic and why the word organic is actually just a linguistic code such that when different people use that code, they actually might functionally mean “mostly organic, like around 85%.” It’s like if I have a shirt that is 85% red and I refer to the shirt as red, most people will understand that I am talking about the 85% of the shirt that is red even though there is another 15% that is not- maybe the fabric is red but there is some embroidery or graphic design screen-printed over the red, right?

So, we have here an infant that is, for sake of argument, approximately 85% intelligent, according to whatever standards we might use. The infant also has a slight hearing problem, so it properly hears about 85% of the sounds I say and then mistakes the other 15% of the sounds that I make as sounds that I actually did not make. Plus, I have a thick accent and I use a lot of unusual ideas and unusual terminology.

So, now I am ready to tell this infant how raw milk is wonderful and some other things like how mitochondria are not only good bacteria, but the absolute very best. I may even make a lot of references that are far beyond the infant’s current MODELS OF REALITY or even completely contrary to them (contradictory of them), right?
Further, the infant may not be especially interested in the subject at all, right? Then, they are these huge issues regarding the infant’s processing of the actual communication I am offering.
Ok, so that is a metaphor about a jury (or registered voters). If you want to go to trial (or ballot) about an issue such as raw milk, be cognizant of the reality of the jury (voting public) that would be there.

That is also a metaphor about the mainstream media. Some people may have an attraction to widespread fame and the stated appreciation from the CDC, and from CNN, and so on. It is natural enough to want validation and respect and admiration, right?

Centers for Disease Control and Prevention (Photo credit: Nrbelex)

However, there is also the matter of priorities. When I suddenly lost the ability to walk at age 36, it was not a priority to me to get fame or to educate others. Once I spoke with someone who indicated to me some competence relating to the issues at hand (who I think is the lady who helped Aajonus to originally set up the Rawesome Club in Los Angeles), I obtained a pint of raw cream (produced by grass-fed cows) and I consumed it one evening and could walk the next morning- literally an overnight recovery.

That pint cost me about $4.50. Did it “cure” my paralysis and remedy the issue of the poor insulation of nerve signals through my myelin sheaths? Close enough for me!
Did I break any laws to get it? I really did not care and I really do not care still! Have you ever heard of a police officer stopping someone who is speeding and then, when the officer realizes that there is a medical emergency and they are rushing to go to a medical specialist, the officer does not arrest the driver or give them a fine, but escorts them with the siren to help them get there as fast as possible?

To elaborate on my acquiring of the raw cream, I would not want to be charged with a crime of course, but my point is that if it were a violation of any law or regulation, I would have no guilt or shame about it- no argument either. I might maintain my privacy (secrecy) about the details, but not from guilt or shame- only from the modesty of a practical preference to avoid complications involving any court system.

So, my perspective is that the CDC may be one of many operations which REGULATE the health of the US population, “intentionally or otherwise.” Again, in certain ways, the CDC may be rather like a bunch of autistic infants.

Shiny and colored objects usually attract Infant's vision. (Photo credit: Wikipedia)

What I mean by regulate is that the CDC discourages extremes, promotes uniformity. They MIGHT take actions that improve the health (or at least delay the deaths) or various portions of the population. They also “MIGHT” take actions that reduce the health of some of the healthiest portions of the general public. They might “normalize” or make uniform or make regular or regulate, yes.

But so what? We might pause here to review a functional definition of government and consider what priorities we might have available as options of how we relate to governments.

Governments govern. That is what they do.

They all systematically redistribute wealth. They punish certain things (such as by taxation) and they reward certain things (such as with government contracts).

They all use organized violence (like armies and squads of law enforcement officers). Organized violence is how they GOVERN their systematic redistributing of wealth.

blason du governorats (Photo credit: Wikipedia)

That is the nature of their business, right? So, how might I choose to relate to governments?

This gets back to the issue of neuro-LINGUISTIC development, like what do I say about this: what do governments have to do with me recovering the ability to walk? Not much? Only a little?

Let’s say that governments were relatively irrelevant to me getting that pint of raw cream and recovering the ability to walk. Maybe they helped in 402 ways (building roads and so on) and harmed in 372 ways (collecting taxes to build the roads). I’ll leave those computations to people more interested in the computations.

So, it is natural for me to value the respect and admiration of others, right? Well, I can also empathize with the employees of the CDC in that regard- like their valuing of respect and admiration. They do not want to be humiliated or publicly shamed, right? In the case of a racketeering scheme, the beneficiaries of the scheme may prefer to avoid  any publicity that they think might interfere with or even threaten the very existence of their scheme, right?

Health (Photo credit: 401K)

They are just operating a business (called “the government”) and they want to keep the inequitable economic redistribution flowing toward them, right? They do not want any interference with their organized coercion “protection rackets,” right? They may not want competition, right- like they may want to discourage other protection rackets of organized violence, as in by criminalizing any “unauthorized” protection rackets of  organized violence, right?

Protection...it's not Extortion! HA! (Photo credit: Instant Vantage)

So, what if I was not ashamed or guilty in general? What if I was not reactively afraid of governments, but also was respectful of their vast military potency? Would I shame them? Would I crave their validation and respect from the perspective of a whining pesky outraging indignant (undignified) protestor?

Or would my priority be to value maintaining a dynamic of minimal cooperation (or even maximum privacy)? I might not want to “DEFEAT” or “REFORM” the government because I might not want to enter their jurisdiction at all.

What do I mean by “jurisdiction?” Their jurisdiction is the defining of words. That is what courts and statutes do: they create and reform the “legal” definitions of words. They define what is legal and how. Then they use organized violence to enforce their legal definitions.

They are the functional masters in the art of language (and all forms of warfare including psychological warfare). It may be practically valuable for me to understand and respect that, at least as a possible reality and a way for me to relate to their programs.

Government Poster, Mandalay, Burma (Photo credit: racoles)

Now, if I want to “go to war” with the commercial interests of the USDA and the AMA (etc) over the court-room definitions of words like “organic,” it is relevant for me to know that I am addressing a matter of great financial importance to those commercial interests. Consider, on the other hand, a term like “Kosher” which is an entirely distinct linguistic category from “Organic.”

If breast-feeding was defined as a ritual sacrament (when conducted in private), would courts interfere with it? If consuming the fresh raw milk of humans by infants can be a protected ritual sacrament, then what about the consuming of various others things- could those be a sacrament?

People have sacraments to eat Eucharist wafers and unleavened bread (at passover?). Yesterday, I had some “high fish” (fish that is very high in bacteria and produces a variety of results including one that is similar to drinking fermented fruit juices such as wine). Eating something like that involves a ritual.

Why not openly use terminology (symbolic CODES called words!) that are not within the jurisdiction that courts have defined for themselves? Why argue with them over their use of words? Why not just use other words?
I invite you to RESPECT organizations like the Jesuits and Freemasons and “the branches of their tree,” by which I mean central governments like the US and the EU. If you do not understand the detail of what I just said, I will rephrase like this: how about *respecting* the functional authority (and potential for intense violence) of the UN/US/USA and it’s branches: such as the USDA, the USDC (court system), the DOJ, and the CDC?

Mother and infant (Photo credit: kibuyu)

“Now, I know that for millions of years various organisms have been eating raw fruit with no concern for the extreme threats to their health posed by eating unpasteurized fruits. I think we should ban the criminally dangerous activity of primates eating bananas in particular. We need to properly educate infants about the dangers of eating any banana mush that has not been heated to at least 1000 degrees Fahrenheit and made in to a pile of  smoldering ashes.” – Louis Pasteur, Jr., 1776

By the way, that was a joke. If you did not know that the first time around, well, now you do.

So, want to change public opinion? Do not go to court – or do not just go there. Go to comedy clubs and make fun of the insanity- but gently. Cultures can shift. In fact, they always are already.

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“Note that the calf in the image below is endangering it’s life by consuming fresh raw milk directly from it’s own mother. It is our responsibility to protect calves like these from negligent mothers who do not know the extreme dangers posed by such activities as consuming fresh raw milk, breathing, and smiling.”

Get Raw Milk. (Photo credit: On Bradstreet)