Between The Animus and the Id
“Most people do not really want freedom, because freedom involves responsibility, and most people are frightened of responsibility.”
― Sigmund Freud
You could say this post concerns the conditioning of instincts. Consider the possibility that psychopaths, sociopaths , the criminally insane do not become peace loving vegans upon their physical death and that the tortured, the beaten, the horrific state of their victims do not lose the vividness of their memories either. In other words, crossing the veil may not have a universal balm that is applied which would negate these states. This is heretical to a deeply embedded desire for a happy ending.
The enlightened, those identified with that state, whatever that state should mean are normally identified and associated with the absence of internal struggle, but is that so? If these internal "devils" are cast aside,none the less, their appearance or manifestation in the enlightened would suggest otherwise.
Is there a perfect state, one that is analogous to being frozen in amber? We consider just for a few moments,a largely inheritable and unalterable tendency of an organism to make a complex and specific response to environmental stimuli without involving reason. Reason and applied logic at times can be back fill. Both accredited sciences and paranormal researchers share a common problem outlined by Rupert Sheldrake at the conclusion of an interview that appeared in The Guardian:
Notes On A Player Piano: A Zoology of Symbols
Perhaps there is a discernment at work, one that suggests that some behaviors are undoubtedly driven by external circumstances and there are some that are not... as a matter of fluid relationships that are dependent of material props, cues, semiotics, emotional entanglements having no effect on them. A rational logic that is the expression of instincts.The counter-intuitive realm of anomalies being a language without answers in the realm of the paranormal is the suspension of certainty and so, we supply them, overcompensate and reconcile uncertainty with labels that negate a further analysis of them. UFO. Bigfoot. Ghosts. Democracy.A meme can be an unintelligible image driven by strange rationalizations that bridge open questions or more cogently, pave them over and lead to absurd discussions, heated debates over what are essentially stereotypes, non-structured instincts that mimic sentience.
If the function of the cortex is to provide a mass of uncommitted neurons as a medium for niche attunement, then the mechanism of selective stabilization by which mind-rules could grow is already known to science Each neuron begins life with numerous connections to other neurons, but those connections do not remain uncommitted for ever. Outside stimulation provides the first decision on which connections will be used to register an event in the cortex. At first, stimulation will register as a short-term memory. But if the same stimulation is repeated, or the first single stimulation was powerful, the same connection will strengthen through use and register as a long-term memory. Further use and construction upon those memories will provide further reinforcing, and drive it even deeper into the developing structure of the once uncommitted cortex. Eventually, the connection becomes totally assumed rather than being recognizable as a memory. The connection or way of seeing things becomes a part of you, assumed like an instinct."
In the world of the living, we can apply these ruminations perhaps to opinions, preferences, stereotypes..all of which have a bedrock critical assumption that is attached to this baggage. That they are all a matter of choice. I suggest to you they are not, and that this vaudeville of the mind are animal drives as much as the hunting instinct of a Labrador or the proclivity of a Grouse to nest in the prairie grasses. To a large extent, there is the illusion of drivers and then there are drives. A important discernment that is swept under the rug in the discussion of the nature and origins of paranormal events.
― C.G. Jung
You cannot illustrate sadness or joy directly, or describe these states as anything other than an effect. A smile, a frown, the tone of voice, the movement of the eyes, brain waves, respiration..but the state itself is incommensurable in it's organizing principles to any description other "than similar to".
We require extraterrestrials, demons and angels as metaphors, cardboard stand ups for the metaphor of the incommensurable drives that propel us. We draw them near and yet they remain incoherent, absurd at times, inconclusive, random and ambiguous in their ambivalence toward us. We desire that they dance and sing for us by the silence and unspoken drives that make geese migrate. We imagine that we are exceptions as this is of some comfort as well as a hindrance, tying one hand behind our backs as we make utterly strange pronouncements, which I imagine would be of some interest to a exobiologist.
It is very easy to set a new term into the modality of language and it is ten times more difficult to remove it, perhaps it is impossible. Repetition as an orientation that requires a knowledge that language itself is ambivalent.The influence of language as a modality has in many, many cases has over ridden critical thinking.
Last night I was ruminating on Dr Persinger's experiments on creating what could be called visionary hallucinations and the creative side of me added a "what if" to where this could go.
What if these experiments could eventually create a "close encounter?" What would be the effect on those who have spent decades searching for hypothetical extraterrestrials? I suggest to you what occurred to me, that is, largely it would have little impact as language being what it is and is not, the same solipsism might apply, where in terms of language, anything is theoretically arguable and is extremely difficult to dislodge as a meme that fulfills our drives, not as choices but as a sort of propellant vaudeville where anything is possible on the stage for the sake of entertainment or enthrallment in a three ring circus. The remorse of acknowledgement that is a fringe activity to the bliss of ambiguity.
“Some people turn sad awfully young. No special reason, it seems, but they seem almost to be born that way. They bruise easier, tire faster, cry quicker, remember longer and, as I say, get sadder younger than anyone else in the world. I know, for I'm one of them.”
― Ray Bradbury, Dandelion Wine
The nature of this circus is the subject of this post. Outside of the midway, beyond the confines of the stagecraft, there are other forms of sentience so strange as to make them more strange that what we could imagine, and yet the barricades of our instincts have become a persistent low lying fog that has clung to the ground for centuries, in search of a happy ending.