Thoughts on themes found in two myths on the origin of inspiration: the Norse god Odin and the Greek god Apollo – the ‘self-before-technique perspective’ and the ‘inspired life’

There are several myths of the origin of inspiration that I have found are quite revealing (at least to me).  These are the story of the creation of poetry by the Norse god Odin and the founding of Delphi by the Greek god Apollo.  Both seem to show traits which, it seems to me, are reflective of inspiration and traits of inspiration.

Often, we think of inspiration of ‘something that just appears, usually from nowhere’ almost like pulling a rabbit from the inside of a hat.  This is a very general perspective which does not reveal much about the traits of inspiration.  Both of these myths describe specific aspects of this process.  In a way, they bring up an interesting aspect to this phenomena.

These two myths seem to have similar themes which seem to reveal some insight about inspiration, almost as if reflecting the same truth in differing words and stories.  Odin refers to poetry as inspiration.  Apollo refers to inspiration by way of an Oracle.

ODIN AND THE CREATION OF POETRY

This story of Odin and his creation of poetry is found in the ‘Gylfaginning’ by Snori Sturluson:

There was a dispute between the Aesir and Vanar (two types of Norse gods).  After awhile they decided to make peace.  They had a peace conference and each side spat in to a vat (which is how they made mead back then).  From it they made a man called Kvasir.  He could answer anyone’s questions.  He travelled about the world.  When he came to the home of two dwarfs they killed him.  They poured his blood into two vats and a pot. 

A giant then came and stayed with the dwarfs.  They invited him to go in a boat out to sea.  They ended up rowing the boat onto a shoal and capsized the boat.  The giant drowned but the dwarfs were all right.  They told his wife about it and she wept loudly.  They killed her too. 

The giants son found out about this and grabbed the two dwarfs and threatened them.  They gave him the mead as compensation for his fathers death.  His name was Suttung and that’s how he got the mead.

One day, Odin set out on a journey.  He came upon nine slaves who were mowing.  He offered to sharpen their scythes and they accepted.   The whetsone he used so impressed them that they offered to buy it.  Odin then threw the whetstone up in the air.  All nine slaves jumped up and slit each other with their scythes.

Odin then went to the home of the owner of the slaves, who was the brother of Suttung, who had the mead of Kvasir.  Suttung felt things were bad as his slaves had killed each other.  Odin offered to do the work of the nine slaves.  As payment he was to receive one drink of the mead.  But Suttung pointed out that he had no say in the dispensation of his brothers mead.  Despite this, they decided to go to his brother and see if they could get the mead.

Suttung refused!  Odin said he’d have to use other means.   He got an auger and instructed Suttung’s brother to start drilling into the mountain.  After a while he said that he had bored all the way through the mountain.  Odin blew into the hole and bits and pieces came out . . . obviously, he had not bored all the way through.  Odin told him to bore again.  After some time he said that he had bored through and Odin blew into the hole and the pieces went into the hole.  Odin then turned himself into a snake and went in the hole.  Suttung’s brother then put the auger into the hole trying to kill Odin. 

But Odin made it into the mountain where Gunnlog was, Suttung’s daughter.  Suttung had put her in charge of the mead, which was kept in the mountain.  Odin was with her three nights.  She let him take three drinks of the mead.  In the first drink he drank up all that was in the pot.  In the second drink he drank up one of the vats.  In the third he drank up the third vat.  He now had drunk up all the mead. 

After having all the mead he turned into an eagle and started to fly away but Suttung saw him and also turned into an eagle and flew after him.  As Odin approached Asgard (where the gods live) all the gods put out a multitude of containers.  When he flew over them Odin spat out all the mead so they landed in the containers. 

This mead is the source of poetry and it is believed that all poets drink from it.

APOLLO AND THE FOUNDING OF DELPHI AND ITS ORACLE

I’m inclined to think that the oldest, and probably the purest, story of Apollo and the founding of Delphi is found in the so-called “Homeric poems of Apollo”.  Many of the later stories, which bring in all these other elements, appear to be additions caused by the increasing power, wealth, and importance of Delphi.  As a result, it seems that they are more reflective of the times the story was created than by a concern over the origin of Delphi.  As a result of this, I am not inclined to feel that they cannot be relied upon to tell the “pure” story.  This is at least as I understand it at this time.

Zeus was to have a child by Leto (the future Apollo).  Hera, the wife of Zeus, was infuriated.  She decided to keep Eilithyia, who helps in childbirth, in Olympus so as to prevent Leto from giving birth.  After some time she was helped to get away from Olympus.  She then made her way to Delos where, when she immediately set foot on the ground, Leto gave birth to Apollo.

Apollo then went searching for a place to set up a temple for his Oracle.  He went to many places.  Finally, he went to Telphus and asked her if he could build a temple there.  She said that the noise of horses and mules will always bother him.  She suggested she build below Parnassus (where Delphi is located). 

Apollo then travelled there and set up his temple there.  Near there, though, he had to kill a great dragon called Python.  This dragon was created by Hera as a plague upon men.  She created him when she was angry with Zeus because he, by himself, had given birth to Athena, who was prized by all the gods, whereas she had given birth to Hapaestus who was a weakling among the gods.  She then went away from the Olympus and prayed to other gods to allow her to give birth to a child by herself.  She gave birth to Python, who would work great problems for humanity.  After Python’s death by Apollo, it sat and rotted there.  This is why the Oracle at Delphi is called the Pythian. 

After having to kill Python Apollo grew mad and went to Telphusa and told her that she had deliberately deceived him, so that she could keep the place she was at.  Apollo then pushed her over a crag.

THEMES IN THE TWO MYTHS

Themes found in both myths include:

The theme of ‘difficulty in being productive’.

  • This is seen in how Odin had to go through so much effort to get the mead of poetry.
  • This is seen in Leto’s difficulty in giving birth to Apollo.  Its also seen in the difficulty Apollo had in finding a place for the Oracle.

The theme of ‘being pursued’. 

  • Odin is chased by Suttung’s brother down the hole in the mountain.  He’s also chased by Suttung after he gets the mead.
  • Apollo is “pursued” by being prevented from being born.  This makes him a “target” of Hera and that someone is after him.

The theme of the ‘alternate pathway’. 

  • Odin had to use the brother of Suttung to get the mead of poetry.
  • Telphus made Apollo go to some other area than he intended to found his Oracle.

The theme of ‘deception’.

  • Odin had to deceive the brother of Suttung of his real intentions.
  • Apollo was deceived by Telphus to go to Delphi.

The theme of a ‘killing’. 

  • Odin had the slaves kill each other.  In addition, dwarfs kill Kvasir.
  • Apollo killed Python and also Telphus.

The theme of the ‘element of inspiration’. 

  • Odin had the mead which gave poetry.
  • Apollo had the rotting flesh of Python to, supposedly, give the Oracle inspiration.

An important point is that both of these elements originated from the body of something that had to be killed:  poetry=Kvasir, oracle=Python.  This shows, in a way, that inspiration is a manifestation of “life”, and is reflective of “life”, making it more than something one just ‘does’.

The theme of ‘something gained’. 

  • Odin gained the mead of poetry.
  • Apollo gained Delphi for his Oracle.

INTERPRETATIONS OF THE THEMES

These themes tend to show some interesting qualities of inspiration:

The theme of ‘difficulty in being productive’ – This reveals the natural difficulty in gaining inspiration.  It is not something a person just ‘wills’ to happen.  In many cases, a person must have a ‘knack’ at inspiration or develop an ability in order to achieve it.

The theme of ‘being pursued’ –  This refers to an ‘innate need’ that, in a way, ‘pursues’ a person to do inspiration.  In this way, inspiration as if ‘finds a person’.  Another aspect of this is that inspiration is also ‘pursued’ by the person making it something like a questing, a something that needs to be found.

The theme of the ‘alternate pathway’ – This refers to the need to ‘NOT be in our normal self’.  In this way, the ‘alternate pathway’ refers to the fact that inspiration requires another path or, rather, it requires another self to happen.

The theme of ‘deception’ – This shows how we cannot use the techniques of our normal self, that we must ‘move away’ from our normal self.  In this way, we must ‘trick’ or ‘deceive’ our normal self in order to find inspiration.

The theme of a ‘killing’ – This shows how our normal self must be “killed”, so to speak, so the inspiration self can take over.  In many ways, its a continuation of the purpose of deception, of getting our normal self out of the way.

The theme of the ‘element of inspiration’ –  This shows that something specific must be done to have inspiration.  That is to say, inspiration requires a medium to manifest, it must have a form or way to appear.  This could be thought, poetry, music, etc.

The theme of ‘gaining something’ – This refers to how a person must gain or achieve something new, namely inspiration.  In this way, a person ‘achieves’ inspiration.

THE MYTHS, INSPIRATION, AND THE SELF – THE ‘SELF-BEFORE-TECHNIQUE PERSPECTIVE’

These interpretations tend to show that inspiration requires a specific quality or aspect of the self.  In other words, it describes an inspiration self.  This is a self separate and set apart from our regular self.  Only in achieving the inspiration self does inspiration take place.  In that way, its showing that it is not our normal self.  In addition, it is describing some qualities of that self.  The emphasis on this new ‘self’ shows its importance and relevance in inspiration.  This is significant in that it shows that inspiration is a product of a self, not a ‘skill’, an ability,  or an act as is normally supposed.  Its for this reason that the myths place emphasis on the self’s battles to achieve inspiration and not in the achieving of ability or skill.  In this way, it refers to the fact that inspiration is a ‘natural ability’ not an ‘acquired ability’ or something  anyone can learn.  That is to say, real inspiration is within a person, not something a person learns.

The themes seems to describe a process in achieving inspiration:

  1. A difficulty.  This difficulty, no doubt, refers to the natural difficulty to begin any inspiration.  Generally, inspiration is hard to begin, particularly at first.  If one does not overcome the difficulty then no inspiration comes.  In that sense, the myths are describing the traits of overcoming the difficulty of inspiration.
  2. An alternate path, one that tends to entail deception.  This is a reference, really, to the utilization of a different self – the inspiration self – that takes one away from ones normal tendencies.  The deception is a reference, really, to the deception of ones normal self so that it will ‘find’ the inspiration self.  In that way, inspiration requires a deception of the normal self and the discovery of the inspiration self.
  3. A death.  No doubt, this is the ‘death’, so to speak, of the normal self with the result of the inspiration self taking control.  In other words the inspiration self ‘takes control’ and the normal self ‘dies’.  In this way, it refers to the ‘victory’ of the inspiration self over the normal self.
  4. A ‘something gained’.  This, of course, is inspiration, what a person has achieved.  This is, in reality, the inspiration self.

Overall, these myths describe inspiration from a self perspective, as a manifestation of self.  In other words, it takes a ‘self-before-technique perspective’.   This, of course, is not the normal stance taken.  Typically, we are taught “how” to do something.  We’re taught technique, something we must learn.  In some ways, placing technique first can be compared to programming a computer, you’re just telling a person how to do something.  Because of this, it tends to be mechanical and devoid of the ‘person’.  Accordingly, it is lacking in inspiration.  In fact, it seems to me, that the overemphasis on technique tends to hamper a person.  It puts emphasis on learning, repeating, imitation, and such . . . nothing but technique.  This is why I often jokingly speak of people being ‘modern robots’, nowadays.  These are basically people who know how to do things but have no inspiration or connectiveness to an inner sense (the inspiration self) . . . all that they do is based in what they’ve ‘learned’ which they repeat.  As a result of this, their self is as if detached from what they do and they develop a mechanical-like way.  This fact shows a number of things about the “self”:

  • That the “self”, itself, is a form of inspiration.  This is because the “self” is a union of ones normal self and inspiration self.  Because of this, the “self” is actually an act of inspiration:  the inspiration self changes the normal self . . .
  • That the ‘self” is continually transforming.  This is because the continual discovery of the inspiration self causes a change in the normal self.  Since this happens all ones life it means that transformation is ongoing throughout ones life.  In many ways, inspiration is a transformation.
  • That inspiration reaches deep into a person.  This is because the inspiration brings up the depths of ones self through the inspiration self.  No doubt, the power of inspiration is in its bringing up the depths of who one is.
  • That living is an act of the “self” and is, therefore, a form of inspiration.  In other words, the “self” gives us the means to live, and being closely associated with inspiration, it makes living an act of inspiration.
  • That there are many forms of inspiration.  Since life entails many different ways of doing things it means that there are many forms of inspiration in life.  Some are dramatic – like painting a scene – and some are not – such as a simple attitude in life.  Because of this, we can speak of formal inspiration which entails things like art, music, poetry, etc. and informal inspiration, which entails following little subtleties, natural tendencies, and inclinations in daily life, of allowing our self to “be”.  Informal inspiration is ‘everyday inspiration’ or ‘personal inspiration’.   Because of this, inspiration is a part of everyday life.  In this way, inspiration is life.  Without it, our life would be devoid of the inspiration self and we would turn into dead robot-like people.
  • That the “self” is closely associated with what one does.  In other words, a person can do things “with the self” or “without the self”.  The former is really inspiration.  The later is mechanical, robotic . . . something ‘learned’, which can be described as the ‘modern way’.

An emphasis on learning and technique, so prevalent nowadays, prevents the “self” from happening and growing.  As a result, too much learning and technique is not good, hindering inspiration, the “self”, and life.

Because the ‘self-before-technique perspective’ (inspiration) focuses on the self it shows that inspiration tends to exist based in other things than learning and technique.  Some of these include:

  • A natural ability.  This, in many ways, is paramount with inspiration.  Its because of this that a big part of life, really, is finding our natural abilities.  By following natural ability, inspiration comes easily.  And since inspiration is life, finding natural ability leads to life.  This is why following natural abilities and inclinations are so important.
  • A connectivity to ones inner sense and inner self.  This is very paramount to inspiration.  In many ways, inspiration is nothing but a connectivity to ones inner sense and inner self.  Some people have a natural connectivity.  Some people don’t.
  • A means of discovering the inspiration self.  I tend to feel that many people do not find inspiration because they have no way to discover it.  In addition to that, many people cannot find it because they are using the wrong means of discovery, such as by learning or technique.
  • Something to put inspiration into context and meaning.  Many people may display inspiration but have nothing to give it value.  For inspiration to be successful it must have a worth.  Otherwise, it as if ‘goes off into space’.
  • A way to practice the inspiration.  Inspiration needs a medium or form in which to manifest itself.  Because of this, “something needs to be done”.  Some cultures, and ways of life, do not offer this to any great length.  Not only that, a person may have a form of inspiration but because their culture has no value in it there becomes no way to practice it.  This shows that inspiration is closely associated to ones culture, belief systems, and way of life.

So we can see that a inspiration requires some things to be effective:

  • It must appear naturally.
  • It must have a means of discovery.
  • It must be practiced.
  • It must have value to ones self.
  • It must have relevance in relation to ones culture, belief systems, and way of life.

In this way, inspiration is associated with life in general.  In fact, inspiration often “makes life” and can give life the “great stamp of ones self”.  So we see that inspiration has gone way beyond the ‘dramatic’ formal inspiration as seen in art, music, and such.  Inspiration, in fact, is a manifestation of everyday life and living.  In this way, we can speak of an ‘inspired life’ and that a life “lived” is one that is inspired.  Its for this reason that I consider inspiration a “life issue”, one that has great impact and value for life.  Because of this, it is something that should be sought and achieved.  But, as the myths tell us, one must not seek for something to “learn to do” (such as art, poetry, etc.) but, rather, one must seek a ‘new self’ (the inspiration self) for only in that self is inspiration found.

——————-

Copyright by Mike Michelsen

Posted in and intuition, and such, Education and learning, free association, Inspiration, Mythology, Religion and religious stuff, The Norse, Thor, Vikings - Odin | Tagged , , , , , , , , | Leave a comment

Thoughts on the image of the Oracle at Delphi – an example of stylized mythological representation?

Delphi picture I took Sep 9 2006_1

(A picture I took of the Temple of Apollo, looking eastward.  Delphi, Greece, September 9, 2006 – click to enlarge)

The Oracle at Delphi, Greece, has always interested me.  Considering that we’re looking at something that lasted about 1000 years there are simply too many uncertainties and inconsistencies about the Oracle, the oracle process, and what happened.  Here’s some speculation I had about it:

THE IMAGE OF THE ORACLE – MYTHIC REPRESENTATION OR TRUTH?

The Oracle at Delphi, Greece, is often portrayed in a specific way:

  • She is sitting on a tripod, which is not designed as a chair or to sit on.
  • She is holding a dish of water in one hand.
  • She is holding a laurel leaf in the other hand (the laurel plant was associated with Apollo).
  • She is said to inhale fumes coming from the ground.
  • She is often said to be in a cavern.

These seem more like a representation of specific qualities and attributes than an ‘actual happening’ to me.  I find it hard to believe that the Oracle did this at every session, particularly something that lasted for about 1000 years.  I’m inclined to think that each trait represented specific qualities meaningful to the Oracle at Delphi.  In this way, its actually a stylized mythological representation of the Oracle at Delphi.  One could perhaps compare it to the images of Hindu gods, such as Siva, who is often portrayed with many arms, each hand holding something that has a mythological meaning to that god.  Its not that Siva “looks” like that, with many arms, but that the image represents aspects of him and his traits.  I often felt that the image of the Oracle at Delphi was similar.

If this is a stylized mythological image it would make sense that people “said” it happened that way at Delphi.  This is because it is perceived as a “mythical event”.  We must remember that going to the Oracle at Delphi was viewed as a ‘confrontation’ with the god Apollo, so to speak, a god . . . normal human ‘reason’ would be altered as a result and a more mythological stance taken as ‘real’.  This would mean that the accounts describe what can be called a ‘mythological bias’, so to speak, and do not portray an actual real-world happening.  That is to say, they painted the event in relation to the mythological meanings its associated with and, in so doing, actually created a “biased” view of what happened.  Many religious happenings are viewed in this way where specific things and happenings are viewed as being “from god” or are viewed in a way that fits a specific mythological or religious image . . . .this is how its viewed and claimed.  This same situation seems plausible at Delphi and may account for all the gaps, inconsistencies, and confusions found about the Oracle and what happened there.  In effect, people were describing a ‘mythological happening’ as they perceived it, not an ‘actual real-world happening’.

Assuming people spoke of the Oracle in this way (as a ‘mythological happening’), it may mean that an actual confrontation with the Oracle may not of happened at all, though their account appears to claim it.  This is probably because any answer they received from the Temple of Apollo would be spoken of as “from the Oracle”, regardless of whether they met the actual Oracle or not.  In fact, the answer may not of even come from the Oracle at all (perhaps it may of come through some other form of divination or someone else for that matter?).  But because it came from the Temple of Apollo at Delphi, it would be described as “from the Oracle” by everyone that went there.  This would make the accounts even more confusing and inconsistent as to what actually happened (which is the case).

If this situation were true, and people were actually describing a stylized mythological image of the Oracle, then it could very well mean this scenario was common:

The petitioner was led into the Temple of Apollo by a Proxenas – a local representative – and was told to wait before a door.  It appears that the “Oracle” was in a separate room in the temple, called the Adyton.  The petitioner was apparently left in a separate room called a Majaron or Oikas.  While waiting here their question was taken inside to the “Oracle”.  This, in actuality, could of been anyone:  the Oracle, Priests, other people, etc. . . .  the answer could of even been the result of some form of divining as far as we know.  After they were done, a Priest would walk out the door and tell the petitioner the answer.  The petitioner would then say that the “Oracle” answered the question, even though they never saw the Oracle or what happened.  Instead, they’d envision that the stylized mythical image had happened (the Oracle sat on a tripod, etc.) even though they saw none of it.  But because that’s how they perceived what happened that’s what they’d tell everyone and how they’d remember it.

To me, this sounds very likely.  This is because there are no real consistency in the accounts to describe a consistent ‘actual happening’.  In effect, I’m inclined to think that, more than likely, the petitioner never saw what happened.  This, of course, could of changed over its 1000 years history and there may of been variations in what happened as well, including how the petitioner associated with the Oracle.  Unfortunately, this is all too vague.

What does this mean?

We don’t know what the Oracle did or how they did it.

THE IMAGE OF THE ORACLE – REVEALING ORIGINS?

I have often felt that the image of the Oracle, as described above, may possibly reveal aspects about the origins of the Oracle at Delphi.  That is to say, the stylized mythological image may be a conglomeration of qualities that accumulated over the years about the Oracle at Delphi.  In this way, it reveals things about the development of the Oracle at Delphi.

The Tripod

The tripod is basically a bowl with three legs (see http://en.wikipedia.org/wiki/Sacrificial_tripod).  Above each leg, mounted on the rim of the bowl, are large metal hoops.  The meaning and purpose of these are unclear . . . did they serve a purpose? . . .Were they decorative?  As far as I know, we don’t know.  Where they originated from is also unclear.

The tripods appear to be associated with sacrifice and offerings to the gods.  More than likely something was burnt in it.  Most likely, it was a sacrifice of some form, probably of an animal.  In this way, the tripod appears to of been something like a ‘link’ to the gods.  For this reason, tripods were often given as offerings to temples, as awards in competitions (generally in the name of a god), and were often given as votive offerings.  This shows that the tripod was viewed as having a special association with the gods.

Because a tripod is used at Delphi it is very possible that it is a remnant of sacrifice and offerings to the gods that may of been predominant there at one time, perhaps before there was an Oracle.

I should also point out that, when looking at the tripod images, it always struck me as uncomfortable and awkward for someone to sit in the tripod . . . it obviously wasn’t made as a chair.  This led me to believe that it had other origins and that the image of the Oracle in the tripod had another meaning.

The ‘Something’ in the Tripod

The ‘something’ in the tripod is what was actually put in it as an offering to the gods.  As stated above, this was most likely an animal that was burnt (or part of one, such as a specific organ).  In other words, its a reference to sacrifice.  If this were the case, its practice has been lost to history, being completely usurped by the image of the Oracle.  This doesn’t sound so far-fetched as it would make sense that, as Delphi grew in political and social influence, the image of the Oracle would be the dominant image, making references to early practices fade into the background.

There are a number of possible remnants of these early sacrifices in the religious traditions that took place at Delphi.

  • Apparently, a goat was sacrificed in the morning of the oracular pronouncements by the Priests of Apollo.  In addition, when the goats were sacrificed, the Priests of Apollo used the sacrifice as a form of divination of the success of the oracular pronouncements.  Could this be a remnant of the original sacrifice/divination process?
  • Each petitioner had to sacrifice a cake, apparently purchased from the people of Delphi.
  • Each petitioner may of also sacrificed an animal before being received by the Oracle.

These sacrifices were done directly in front of the entranceway to the east of the Temple of Apollo.

Delphi_me at Delphi 9-2006

(Me in front of the entrance to the Temple of Apollo with its ramp, looking westward.  Behind the photographer is the area where they did the sacrifices.  Delphi, Greece, September 9, 2006) 

Goats seem a common theme at Delphi.  In addition to the sacrifice of the goat by the Priests of Apollo, there is also a tradition that a shepherd first noticed that his goats acting unusual around Delphi, suggesting that its a ‘sacred location’.  This suggests, possibly, that there is a long-standing association of goats with Delphi.  Because of the sacrifices of goats, as well as the association of goats with the discovery of Delphi, its possible that they sacrificed goats there, that it was the ‘something’ in the tripod and that they were used to divine the “will of Apollo”, but its difficult to say.

Interestingly, the only image of ‘something’ in the bowl happens to images of people or, rather, a god and an Oracle.  Early images of the tripod often show Apollo sitting in the tripod.  This would suggest that he is perceived as being “there”, so to speak, in the tripod.  As a result, it was perceived that Apollo was the ‘something’ in the tripod as an existing entity.  This would be comparable to the way that the ‘host’ was viewed as actually becoming the ‘body of Christ’ during Christian Mass.  It shows that the tripod is definitely viewed as a ‘link’ to the gods.  In other words, the tripod was, in a way, viewed much like an “oracle” suggesting that ‘something’ definitely took place in the tripod  and that this probably had an “oracle” quality.  I’m inclined to think it was probably a form of divining that was done in the tripod at one time.  That is to say, they may of burnt something and used it to determine the “will of Apollo” or some other god.

APOLLO TRIPOD

(An image of Apollo sitting atop the tripod with his lyre and bow, from a Greek vase.) 

This image of the tripod, as determining the “will of Apollo”, would establish Apollo as being “in” the tripod.  This created the image of “someone sitting in the bowl”, not because someone did but because it was an image of what “appeared in the bowl”.  Since it is a bowl, and not an actual chair, it was not intended for an actual person to sit in it.  What it probably really referred to, then, is the divination that took place there.  In other words, there was this association:

tripod–divination–presence of Apollo in bowl–the image of Apollo in bowl

Later, this image of Apollo in the bowl of the tripod would be replaced by the Oracle sitting in the tripod . . . the familiar image we have grown to associate with the Oracle and Delphi.

delphi2

(The Oracle at Delphi, sitting in the tripod, from a Greek cup.  This is the only known portrayal of the Oracle at Delphi.  Is this an accurate portrayal of what happened or a stylized mythological representation?)

This suggests, perhaps, that the divination was replaced, or became identified, with the Oracle.  Because of this, the Oracle was viewed as sitting in the tripod, being the ‘link’ to the gods, which was originally divination.  Instead of divining for the “will of Apollo” they now had an Oracle who did the same thing and pronounced words.  In other words, the Oracle may have replaced the original sacrifice/divination that was done in the tripod.  As a result of this, the Oracle became associated with the original sacrifice images and symbols of the tripod and was now sitting in it like Apollo.  How and when the Oracle appeared and ‘usurped’ the divination is impossible to determine.  There’s also a possibility that they actually existed side-by-side at Delphi and slowly became fused together over time.

But, assuming that this did happen, its possible that this scenario took place in the development of the tripod:

  1. A burnt offering and sacrifice.   In this phase, the offering was probably viewed as only a ‘link’ to the gods in order to gain ‘blessings’ and such.  Who knows, at this phase they may not of even used a tripod at all?
  2. A method of divination.  They may have begun to use burnt offering as a means for divination, of receiving answers and direction from the god.  Perhaps this is when the tripod was ‘officially’ used?
  3. An Oracle appeared which became identified with symbols of divination  – the tripod – because of their similar functions.  Once this happen, it appears the divination disappeared.

The ‘Fumes’

The idea of the ‘fumes’ putting the Oracle in a trance seems to be a later belief, primarily from Roman times, when the Oracle was in decline.  It almost seems as if it is actually an ‘attempt’ at explaining the religious happenings at Delphi primarily because the belief  in Apollo had declined by this time . . . they had to find some way to explain it in much the way science, nowadays, tries to ‘explain away’ religious phenomena.  ‘Fumes’, then, became an easy explanation.

There seems a number of possible explanations of the ‘fumes’:

  • A misinterpretation of the word pneuma.  The ‘fumes’, often called pneuma, may be a misinterpretion as well, but its difficult to say.  Pneuma often has the connotation of ‘breath’ or ‘spirit’ or ‘soul’ and may of initially referred to the Oracle being “taken over” by the ‘spirit of Apollo’, so to speak.  They may of misinterpreted this to think that some form of ‘fumes’ put her in a trance.
  • Smoke coming off a burnt offerings.
  • The smell of rotting flesh due to sacrifices.
  • Laurel leaves that was burnt.  The laurel plant was sacred to Apollo.
  • Gas from under the ground.  I know that there has been speculation that the ‘fumes’ came from underground and that it put the Oracle in a trance.  I guess that’s possible but I have a hard time believing it at this time.  First of all, there’s no real evidence of it.  Secondly, what gas would of done it?  As a result of these, I’m particularly skeptical about it.
  • Some form of incense.  The accounts also state that there was often a sweet smell in the Temple showing that they did burn and incense in the Temple of Apollo.  Perhaps this led to this belief?
  • Some other unknown thing.

I’ve often felt that it could have been related to sacrificial offerings to the gods.  I often think this is the case because of the mythic origins of Delphi which describe Apollo killing the dragon Python when he arrived at Delphi.  I’ve heard it said that the name Python originates from pytho, a Greek word meaning “to rot”.  If this is the case then it would actually refer to the rotting of the dragon.  In other words, the name Python may actually be the name of its rotting corpse rather than its actual name.  In this way, the rotting would refer to the ‘fumes’ or smell of the dead mythological beast and may refer to the remembrance of burnt offerings that took place there (of, perhaps, rotting flesh or the smoke of the burnt offering?).  The name Python also happens to be the source of the name of the Oracle:  Pythia.  This may again show the close association of sacrifice/divination to the Oracle and may be a reference or remembrance of the original sacrifice/divination applied to the Oracle.  Its actually because of this legend that I tend to believe that there is more to the ‘fumes’ than incense, gas, or misinterpretation of a word, though these may of helped promote this belief later on.  There seems to be an association:

Pythia (Oracle)-inhaling ‘fumes’-“to rot” (pytho)-the killing of Python-sacrifice/divination

I’m inclined to think that this is no mistake and may of shown that, at one time, there may of been great sacrifice at Delphi.

The Water

The Oracle holding a bowl of water may refer to the importance of the two springs that are located at Delphi, showing that the springs were viewed as holy.  Water had a number of references with the Oracle at Delphi:

  • The Oracle used to go cleanse herself showing its sacred connection.  This was at the Castilian Spring to the east of the Temple of Apollo.
  • Its been said that the Oracle took a drink from the Cassotis Spring, which went under the western part of the Temple of Apollo (even when the French excavated this area in the late 1800’s, they confronted flooding as a result of this spring).  The Oracle drank from the spring, apparently, before going into the Temple where the spring was exposed to the surface somewhere to the northwest of the temple.  Supposedly, it was a common belief in Ancient Greece that a person could become an oracle when drinking water from a sacred well.  No doubt, this is why they drank from it.  In fact, I wouldn’t be surprised if this spring is the origin of the actual “oracle tradition” at Delphi.
  • The Oracle was supposed to get their answer from looking into the bowl of water.
  • Before they sacrificed the goats they’d sprinkle the goat with water and would determine the future success of the Oracle by how the goat responded (by how they shaked).

These seem to suggest that the two springs probably had great sacred value at one time.  In fact, its possible that the Cassotis Spring, in particular, is what made this area sacred as its really the only definite defining landmark in the area.  In addition to this, the Cassotis spring is associated with the ability of being an oracle upon drinking even into the times of the Delphic oracle.   If this were the case it would suggest that the location of Delphi, in actuality, originated from the location of the sacred Cassotis Spring.

The Cavern

The cavern that the Oracle is said to be when making her pronouncements has always been assumed to be in the Temple of Apollo itself.  But, during the excavations of the Temple of Apollo by the French in the late 1800’s, no trace of any cavern has been found.  This has caused great mystification in many people as the accounts seem to suggest it.  This may be a good example of the power of the stylized mythological image in peoples accounts as I said above.

In actuality, it may refer to the Corycian Cave which is located 7 miles north of Delphi.  This cave was associated with sacred things even during the time of Delphi.  Its exact meaning, though, seems somewhat unclear.  But its association with the area has always been established.  Its remembrance may be the origin of the idea that the Oracle is in a cavern.

This cave has a very significant importance in the religious happenings at Delphi.  It was believed that Apollo was not at the temple during the winter months.  As a result, it was viewed that the god Dionysius inhabited the Temple of Apollo at Delphi during this time.  In fact, his tomb is often stated as being in the Temple of Apollo, under the Omphalos, or ‘navel stone’, perceived as being the center of the world and located in the Adyton by the Oracle.

Delphi picture I took Sep 9 2006_4

(The Omphalos, taken by me, at the Delphi Museum, September 9, 2006.  This is not the actual Omphalos, which has disappeared, but a copy that was placed on the Delphic grounds.)

It was during the winter, at night, that the devotee’s of Dionysius would march to the cave and do a secret ceremony in the cave.  Just like the procedure of the Oracle, this ceremony is shrouded in mystery.   This shows a definite association of Apollo-Dionysius-cave-Oracle that cannot be ignored.  The details of this association, though, is unclear.  There are some definite interesting qualities between Dionysius and Apollo at Delphi:

  • Both gods have myths of changing into dolphins.
  • Both gods are involved with the sacrifice of goats.
  • The first priests of the Temple of Apollo at Delphi were said to be from Crete.  Its been said that Dionysius originated from Crete (but its not definite).
  • Both gods are gods of some form of art (Apollo is a god of song and music, for example, and Dionysius the theatre).
  • Apollo and Dionysius have contrary and opposite qualities (Apollo is associated with order and restraint.  Dionysius with lack of restraint.).
  • They are associated with some form of inspiration.  Apollo is supposed to be a god of prophecy.  Dionysius is supposed to be a god of ecstasy and visions.

The significance of things like these are unclear.  But I tend to feel that there is a close association between the two at Delphi.

A POSSIBLE INTERPRETATION???

I’ve often wondered if the first sacred site in the area was, in fact, the cave, possibly associated with Dionysius (or a similar god). The original remembrance, and tradition, of the cave would be remembered in the winter ceremonies at the cave.  This would mean that area by Delphi was originally sacred to Dionysius, which is why there is an association between Apollo and Dionysius at Delphi.  Later the springs may have became ‘sacred’ because they were on the way to the cave.  Being in a more easily reachable area the springs of Delphi became the ‘focus’ of the area switching the sacred emphasis from the cave to the springs.  This, then, set the stage for Delphi.  Because of the ‘sacred springs’ they may of done sacrifice/divination in the Delphi area, establishing the area as finding the will of god (which was later Apollo but could of even been another god early on).  The Cassotis spring, in particular, may of begun the tradition of the Oracle (by drinking from that spring and receiving oracle powers) which became increasingly influential and, at one point, completely usurped the sacrifice/divination.  This created a blending of images and symbols that became part of the stylized mythological representation of the Oracle at Delphi:

  • The Corycian Cave created the image of the Oracle in a cavern.
  • The Cassotis Spring created the image of the Oracle looking in a bowl of water.
  • The burnt offerings and sacrifices may of created the idea of the ‘fumes’ along with the myth of the rotting of Python.
  • The use of tripods for divining created the image of Apollo, and then the Oracle, sitting in it.

As a result, it may be the case that the stylized mythological representation of the Oracle at Delphi used symbols and representations of various themes coming from the Delphic area since early times.  As a result, its like a conglomeration of representations, accumulated over centuries, of the sacred site of Delphi and what happened there.

Since this image of the Oracle is a stylized mythic portrait it does not necessarily describe what actually happened.  In that way, it shows a ‘mythological bias’ in the interpretation of a happening, reflecting its mythic and religious significance creating something more on the lines of a stylized mythological representation . . . a religious symbol.

—————

Copyright by Mike Michelsen

Posted in Historical stuff, Mythology, Religion and religious stuff | Tagged , , , , , , , , , , , | Leave a comment

Thoughts on the modern males dilemma in world conception – the “wildness deprivation” and active/passive conception

Here’s a thought I had:

The condition of the modern world has posed a problem for the male.  Basically it has created a dilemma of the male where he has a problem conceiving the world.  That is to say, the conditions of the times have created, in actuality, a degraded view of the world for the male.  To put it another way, the conception of the world, in the modern world, does not suit the male character.  Because of this, it has caused problems for the male in his relationship with the world.  The problem is not necessarily that the world has changed but is more of a problem in how he conceives it.  The conditions of the modern world have created what can be described as a “world misconception”.  The modern word, by it nature, tends to as if ‘force’ or ‘impose’ this misconception upon the male.  As a result, some males will end up fighting it.  In other words, there becomes a ‘fight’ to overpower the conception or point of view that the modern world, and its conditions, impose upon the male.  The modern world, and the misconception it creates, tries to make the male “think” and perceive the world in a specific way which does not suit his character.

There are a number of qualities in the modern world that have caused this misconception:

  • The world is getting “smaller”.  Its becoming more defined and delineated.  Its losing its mystery.
  • There is more control, law, order.  This means restriction.
  • The fact that society is getting bigger and more controlling.  This means subjugation.
  • The condemnation against war, expansion, discovery.  This means a sense of shame.
  • The destructive quality of the modern world and what has been created.  This creates apprehension of ones self.
  • The fact that, nowadays, one is more of a ‘watcher’ than a doer . . . we spend our lives watching, in some way, other people live their lives.  This means an absence of participation.
  • The fact that wherever you go is humanity . . . we are always having humanity hovering over our heads.  This means an absence of being, and finding, ones self on ones own.

These have created a particular ‘modern world conception’, which the condition of the modern world creates and which can be described as a ‘tame’ conception of the world as well as an undermining of ones self.  So we see that the ‘modern world conception’ creates a world view and a self view, which are intimately bound together.  Because of this, it hits very deep within the male and his relationship with the world.

One could very well say that the ‘modern world conception’ is a loss of “wildness”.  The male, frankly, needs this “wildness”.  Without it he cannot develop properly.  In other words, “wildness” is a trait of the male character.  As a result, its absence creates a stagnation in the male, a halting of ones self.  Because of this, I jokingly call it the “wildness deprivation”.  In short, the male is deprived a the natural “wild” condition and, therefore, goes into a stagnation as a result.

My own experience, and in watching other males, is that it has this quality is such that it is as if one is walking and then, all of a sudden, stops and stares into space.  It seems to bring a ‘great halting’, at least to me.  It’s as if one does not know how to respond and react to a “non-wild” world . . . one is at a loss, the self cannot react.  What can one do?  This poses a particular problem with the male, I think.  Because of the inability for the self to react, many males are not aware of this stagnation.  They are as if oblivious to it.  Because of the lack of awareness one can see it in their behavior such as:

  • A stagnation and apathy.  They as if have a blank expression and feelings toward the world.  They often have low ambition and desire to do things as well.
  • They have cheap attempts at trying to be “wild” (such as being tough, fighting, hunting, etc. . . . things they think are “wild”).
  • Since one is at a loss it creates a loss of self.  Because of this, they are incomplete as a person and have growth problems.  This is a common problem with the American male, nowadays.
  • They blindly follow things to as if get a sense of participation.  Some end up doing whatever society says like puppets.

In short, they try to create one or more of the following:

  1. A false world.  I tend to feel that many males over glorifying technology, for example, is part of this false world.  They create a ‘phantasy-land’ futuristic world.  Many will become involved with various forms of knowledge and learning in order to create this world.  Many so-called ‘intelligent people’ are doing just this.
  2. A false association.  Some, for example, will live in a computer game world and this becomes a dominant association the world.  In many cases, this is the purely “wild” world the modern male is going to see.  
  3. A false self.  They think they are something they are not, such as a tough guy or great warrior.  Some males will pursue a path which further this false image, such as by joining the military.

In short, a “false wild world” is created that ends up failing.  This is often because:

  • Its based in satisfying petty whims.  This becomes so strong, oftentimes, that many males will base everything on their petty whims, thinking that its satisfaction is ‘success’ and living.
  • It lacks specific qualities found in the “wild world”.  Typically, the world they live in does not have these qualities nor the “false wild world” they create.
  • It lacks a stable association with the world.  They are not associating with the ‘real world’ but a false world they created.
  • It lacks depth and relevance.  The “wild world” hits far deeper than any conception they can come up with.
  • It is a world they have created.  One of the big traits of the “wild world” is that it is out of a persons control.

The “wild world” is a specific form of world created by the conditions of life . . .  it’s not something one creates or invents.   Since the modern world is primarily a result of creation and invention it shows that the “wild world” inherently conflicts with the modern world.  In other words, the “wild world”/modern world dilemma is a sign of alienation and dehumanization.  It shows an overabundance of invention and creation.  As a result, a natural condition of humanity is be taken from us.

The “wild world” has qualities such as:

  • It is dynamic.  It generally requires action of some sort, usually as a person.
  • It is variable.  It generally is not constant but is always changing.
  • It goes beyond convention and ‘normalcy’.  Typically, it entails views, or at least a sense, that one is ‘set apart’, in some way, from everything else . . . a great sense of self.
  • It goes beyond the self.  It often puts the self to the test and demands a change in ones self.
  • It is something one must follow.  One ends up following the dictates and ways of the “wild world” so that it, in a sense, becomes ones teacher and parent.
  • It goes into the unknown.
  • It is removed from society.  It generally requires one to be removed from society, at least for a time.  In addition, one must develop a self that is not a part of society.
  • It entails a belonging to something.  This could be a group, a sense of life, a sense of self, etc.
  • It entails respect.   Without respect the “wild world” is, in my opinion, incomplete.  In a way, one must learn to respect the “wild world” and ones position in it.

It is, in many ways, “wild” because it is ‘going out’ of the normal conception of things or what we think is ‘normal’ or standard.  In other words, it actually consists of a movement away from “standard” conceptions.  In that way, the “wild world” creates a specific form of conception all its own:  the “wild conception”.  The movement away from conceptions shows that, in actuality, the “wild conception” is not a conception at all.  It is more like an an arrow pointing in a direction where one may find conception.  One could perhaps speak of the “wild conception” as a ‘pre-conception’, of a seeking for a conception.  As a result, the “wild conception” is really a hunt, a quest.  Because of this one could call it an “active conception” or a “partial conception”, as its incomplete.  This condition shows that the “wild conception” is rooted more in a stance or position or attitude.  It is not based in a belief or idea or even a principle, which is what we normally think a conception is.  This makes it so that the “how you do something” is more important than anything else.  This shows that there are two conceptions:

  1. Passive conception.  This is a conception that is defined, such as an idea, principle, or dogma.
  2. Active conception.  This is conception as how one does something, of ones attitude or stance in doing something.

The modern world is primarily passive conception based.  In fact, the prevalence, in the modern world, of facts, information, knowledge, etc. (which are forms of passive conception) have a tendency to turn the male away from active conception and, as a result, degrades “wild conception”.  This has had great impact on the male.  It creates guys who are ‘mechanistic-like’, defined, restrained, repressed.  Its probably no wonder that the condemnation, that many of us guys do, of being turned into ‘machines’ or ‘robots’ probably reflect this sense of prevalence of passive conception in the modern world.  For us, the lack of active conception is like a death.  This is because passive conception, being “static”, leads to a static outlook which prohibits active conception from taking place.   As a result, it creates a ‘machine person’ or ‘human robot’, a person with no active sense.  In appears, to me, that this is destroying many modern males today.  This seems to be a result of things such as:

  • The lure of technology, knowledge, information, the media, etc. (various forms of passive conception that have an appeal).
  • Having no choice but to participate in the “non-wild world”.
  • The inability to find a “wild world”.

Given the “wild world” deprivation, nowadays, many males will create a “personal wild world” that works for them, even if partially.  This is not uncommon.  I, myself, ended up creating my own “personal wild world”.   This appeared quite naturally and automatically . . . no doubt, as a result of need.  Only now, after all these years, has this become clear to me.  Personally, I think it “saved” me.   I did this, interestingly, by counter reacting the three qualities of the “false wild world” listed above.

  • I emphasized the creating of a realistic, healthy, and proper world image.
  • I emphasized my association with the world as well as my participation in it.
  • I emphasized the development of the self.

These constitute a lot of my ‘perpetual inquiry’ and seeking of inspiration found in this blog.  I also cultivated, as I always say, the ‘hunter instinct’ . . . the need to look.  One could very well say that my “wild world” became an endless hunt, not of animals but of life and myself.  This led me to go beyond society, myself, and normal conception.  I branched off into unknown areas, difficult areas, and tested the limits of my awareness and conception.  This became my “personal wild world”.

I should point out that I feel a significant aspect of why this worked for me is that I had to remove myself from society.  Had I of continued to attach myself to society, and follow its lead, I don’t think I would of ever created my own “wild world” and it certainly wouldn’t of been successful.  This shows the importance of detaching ones self from society.  This does not mean that you go against, condemn, or spit on society though.  It more or less says that you need to have a “life” removed from modern society (a “personal wild world”).

Many males will have a period of time in “wild conception” but it usually dies quickly.  This happens in the late teens and goes into the twenties.  Usually, by the mid-late twenties the “wild world” fades and dies, overcome by the reality of having to live in the passive conception of the “non-wild” modern world.  It seldom returns once its gone.  This tendency is another example that it is an innate need within the male, something that is part of the male makeup.  For a period of time its power is so strong that the need overpowers everything, even the modern world.   But the force of the modern world and, passive conception, as if batters the male slowly eroding his “wild conception”.  Many turn into half-dead robot-like people.  In many ways, this is a death and its prevalence shows a general tendency of a ‘male death’ nowadays.

————

Copyright by Mike Michelsen

 

Posted in Dehumanization and alienation, Existence: Awareness, Beingness, Consciousness, Conceptionism, and such, Modern life and society, Philosophy, Psychology and psychoanalysis, The male and female | Tagged , , , , , , , | Leave a comment

Thoughts on the ‘failed sex’ – how many female traits have failed – a hidden crisis of the American female

Some time ago I said another one of those statements that stunned me but ended up proving very revealing.  During a conversation I wanted to say something (which I actually did not say):

“Most female traits have now become outdated and have become useless The female hood has actually failed.”

Some weeks later, in another conversation, I found myself almost saying to a girl:

” . . . but you’re part of ‘the failed sex’.”

Some weeks later I said:

“This is the first time in history where a sexuality (meaning the female hood) has failed.”

These themes are not new to me.  I spoke of similar things in an article called “Thoughts on my statement: “at the rate we are going the female will be obliterated”“.  It is basically a continuation of the same line of thought.  What is significant about these statements is that I now seemed to ‘accept’ that the female hood is of no use anymore – outdated . . . a failure –  which is not the point of view I said in my earlier article.  Much of these feelings have come about based on observations I’ve made since then about the American female.  Because of this I often call the American female ‘the failed sex’.

‘THE FAILED SEX’ – THE CRISIS OF THE FEMALE HOOD IN AMERICA

For about a quarter of a century, now, I have known that there was a crisis in the female hood.  I first noticed it in a group of females called feminists.  In fact, if it were not for them I probably would never of seen or recognized it, as females tend to disguise the problem (see below).  I wrote an article called “Thoughts on the absurd claims of feminists” which show many absurd claims that I heard feminists say . . . “out of the mouth of the horse”.  As I listened to them I began to see themes behind their claims.  In short, while they were making a political/legal issue out of everything which, at first, sounded convincing and appeared to give an authority to what they said, I could see that there was a deeper side to what they were saying.  The more I listened the more I could see that this whole thing disguised a deeper female problem.   This fact was seen in much of their statements. Here are some of my favorites, which are actual quotes I heard :

  • “The history of humanity is the history of the enslavement of women.”
  • “Motherhood violates the Constitutional rights of women.”
  • “The dress is a prison outfit.”
  • “The female is oppressed because they are forced to have children, forced to raise them, and can’t have a career.”
  • Then there is one of my especial favorites.  I heard a number of variations but they basically go like this:  “Women are oppressed because they are forced to wear nylons, which are frail and fragile, whereas males get to wear Levi’s, which are strong and durable.  This is forced upon us by the male to reinforce our inferiority”.

Anyone, with any sense, can see that, behind all this, they are really speaking of a general problem THAT THEY HAVE concerning being female.  As time went on, and I listened to what they were saying, it became clear that it is based in their poor view of being female.  In short, this is a female problem, not a male problem, not a social problem.

Looking back on it now I can say that there are a number of things that ‘tipped me off’ to this problem:

  1. The poor view the female had of the female and how they saw female things as ‘bad’ in some way.  The poor view of the female, in particular, was so bad that I had to start defending the females of the past as well as female things.  In so doing, it actually made me look closer at the female and learn to appreciate the female of the past and what the female is and does, as I had to continually defend the female from the feminists.  I wrote an article on this called “Thoughts on appreciation – how the feminists taught me to respect the male, the female, and myself“.  Over time, I began to see that this degradation of the female was the source of a lot of their problems.  In other words, it became clear that the female hood in America had a problem with itself and what it is.  In addition, this poor view that many American females have toward being female is so bad that it has, in my opinion, become degrading to the female in general.  In fact, I found it insulting to have to be around females with such poor view of themselves and being female.
  2. Their continual tendency to view themselves as ‘victims’ or in seeing themselves as victims in some way.  I was often stunned at this.  They see abuse and victimizing coming out of the woodwork . . . all because they’re female.  They’ve created a whole myth about “female abuse” and how the male, society, and the whole world have caused and created all their problems.  This has done nothing but create a warped vision of the world.  I wrote an article on these things called “Some thoughts on the “insult” of the modern female – the effects of their hidden ‘projected self-degradation’ through everything else“.  To be frank, being around these types of girls was like being around a paranoid schizophrenic who saw threats in just about everything.  More than once have I said that the idea that the idea that female is nothing but a victim has reached epidemic proportions in the U.S.
  3. The endless attempt at trying to be men, ape the male or attempting to masculanize the female.  Their attempts at trying to be male or ape the male was, at times, almost unreal.  I was often stunned when they would basically say “we’re the same as the male” as if that was supposed to answer everything.  I recently heard one female say “I’m beautiful because I have many strong women behind me” (meaning the mothers before her).  My experience is that references to “strong” almost always refers to the male.  Because of this, its like saying “I’m beautiful because the mothers before me were like men”.  Many females talked in this way as if it somehow ‘proved’ that they were men in some way . . . and I was supposed to believe it.  In actuality, what they’re actually doing is admitting to the failure of the female hood.  I once saw something in the news which made a reference to “female leadership in the world”.  I’m not that stupid, I know that’s a reference to the female being like a male.  I began to joke that, in statements like that where they were making the female as having male qualities, they should start putting an asterisk after the statement and below the sentence, in fine print, they should put write:  “* they have to ape the male because the female hood has failed”.  In many cases, they try to portray the female as if she were a male, doing male things and acting like a male, promoting male attitudes and ways.  In short, there is a complete absence of female qualities, ways, and doing things.  This is seen almost everywhere, in everyday life, movies, commercials, and books.  So the question is:  “why are they not promoting female qualities?”
  4. Their continual accusation and blame.  The blame and accusation they did was almost unreal.  I can recall periods of time where, almost daily when I was going to Technical College, I had to sit and listen to girls accuse and blame the male, usually, for just about everything.  According to them the male was this tyrannical oppressive slave driver who has done nothing but abuse and victimize the female all these centuries.  Not only that, we caused all their problems.  Only now, after all these decades, am I really beginning to realize how appalled I was by that.  Listening to this for years, how could anyone not see there was a problem?
  5. How many females have developed a very slavish, almost robotic, nature.  This basically shows an absence of being genuine.  As a result, it shows a loss of being-who-they-are or, rather, an alienation.  I often don’t like to be around some American females because I can’t stand this slavish robotic attitude.  I once described it as being around an ‘un-human’.
  6. Their preoccupation with having a job.  I was often stunned how many American girls have this weird preoccupation with a job, much more than the male does.  Typically, males treat a job in the manner of “its just something you do” like shaving or coming your hair.  But this is not how many females treat it.  It would not be far off to say that some girls have an obsession or mania about it.  And if they have any success with it they will often cram it down your throat!  It doesn’t take a genius, watching it after all these years, that they emphasize a job because the value of the female hood has failed.  In other words, having a job is meant to as if “replace” the value of the female hood.  (See my remarks about females and jobs below).
  7. How many American females are particularly difficult to associate with.  This observation has been noted so much that there are internet sites on it!  I’ve heard it mentioned by American males, foreign males, and even some females.  Its quite evident that there is something particularly ‘difficult’ about the American female.  I’ve written a number of articles on this subject such as “Why are white American females so difficult?“.  I’ve been repetitively stunned how American females are difficult.  There have been times where I couldn’t even get them to answer my questions.  Many are touchy beyond belief.  With some you have to walk on tippy toes around them.  Many play endless games as if that’s the only way they know how to associate with people.  Sadly, many males learn not to associate with them all that much.  There have even been something like a ‘movement’ where many American males decided to marry foreign females instead of American girls because they are too difficult to associate with.

These all pointed that something was wrong.  These all showed a lack of self-respect, a lack of dignity, and a lack of worth as a person and as a group (meaning the female hood).  As time went on I could see that there was a basic problem in the female hood and in their perception of themselves.  In short, there was a failure in the female hood.

A LOSS OF VIABILITY – THE FAILURE OF THE ‘FEMALE LIFE’

After many years of observation it seems, to me, that the female hood is no longer “viable” anymore.  Everything is seeming to show that this is the case.  By “viable” I mean that the naturally appearing feminine traits no longer have practical value anymore.  As I once said:  “the female hood has ceased to be an institution in itself – the ‘female institution’ has failed”.  Everything that I am seeing is that female traits are no longer useful and seem to be ‘hanging on a thread’.  These female traits I speak of have qualities such as:

  • They are exclusive to the female.
  • They are innate, instinctual, naturally appearing.
  • They have a “power” to the female herself and the growth and development of these traits helps females develop a strong sense of who they are and be more of a person.
  • The development of traits have a “power” or “authority” in society when developed by the female.  It gives them use and value in society.

The loss of these qualities  have made them lose their “viability”.  In general, the female has lost significant forms of “viability”:

  • A social viability.  This is the social use of female traits.
  • A personal viability.  This means the female traits that causes a personal growth.

These two forms, together, create what can be called the ‘female life’ as a character trait of the female as a person.

When the ‘female life’ plays a part in culture and society it creates the ‘female institution’.  A natural tendency in a ‘real human society’ is that there develops a ‘male institution’ and ‘female institution’ which have been seen in human societies all over the world since the beginning of time.  These are specific divisions in society where the male and female have a specific place to be, grow, and develop their natural abilities and inclinations.  As a result, it gives great identity and worth, both as a person and in society.  They develop specific male and female ways of being.  This becomes so pronounced that these ‘institutions’ create a ‘male culture’ and a ‘female culture’, distinct and separate from each other (I wrote an article on this called “Thoughts on the different male and female characters – “male culture” and “female culture”“).  These different cultures create mature, useful, and meaningful people who have a definite place in society.  I believe that the creation of the ‘male institution’ and ‘female institution’ have been critical in human society and have been one of the great powers of human society.  Their fall, which has appeared recently, has been tragic for human society.  Their fall, in my opinion, has caused a general deterioration of the male and female as human beings and in society as a whole.

Specifically, ‘female institution’ defines the power, the use, and meaning of the female.  In other words, it gives them “viability”.  It also shows that there is a social and personal source for “viability” and that they are inter-related.  We must remember that this “viability” originates and has base in naturally appearing tendencies.  It is not ‘learned’ or taught but more developed or revealed.  This means that, both socially and personally, the naturally appearing tendencies must:

  • Have a place.  They must have somewhere where they have worth and value.
  • Have a means of manifestation.  They must have a way to demonstrate themselves and appear.
  • Have a meaning.  They must have some inherent use.

For the female, it is the ‘female institution’ that allows these to be realized.  Without a ‘female institution’ the realization tends to be impaired or non-existent (that is, fail).  Because of this, it means that the ‘female institution’ is critical for naturally appearing tendencies to grow and develop.  Once the naturally appearing traits fail then the ‘female institution’ fails.  This, in many ways, is just what has happened to the female.   In general, this loss of viability is slowly eating the female hood away.

But this is not to say that the traits are completely gone . . . they continue to manifest themselves in some form.  Because they are naturally appearing they keep appearing but in unproductive and unhealthy ways.  As a result, we could call these ‘residual traits’.  It manifests itself in ways such as:

  • They are directed into areas that it was not intended to go.
  • They are ‘there’ but have no real use.
  • They become distorted and warped.

These conditions often tend to create a female with “issues”, that’s neurotic, that’s touchy and over-reactive, and so on.  This is not surprising as ‘residual traits’ means that their traits are going nowhere and have no value.  One could very well say that they are “fighting for a use”.

From what it seems, to me, there are only a couple of naturally appearing qualities that are maintaining any “viability” for the female hood at all:

  1. Childbearing (pregnancy, newborns, infants).  Notice how I did not say motherhood . . not even motherhood is holding its viability anymore!  Most mothers now just throw their kids in a day care anyways, for example.
  2. Sexuality.  This seems to give the female hood its main “viability” today.  It gives many females a sense of ‘being needed’ and it also makes the female appealing to the male (without it, most males probably wouldn’t want much to do with the female).

Without these two things, what use are most female traits nowadays?  I’ve always said that if they were to be able to scientifically grow children and be able to artificially satisfy sexuality (which they’re probably working on right now) then the female, as a distinct group, will completely lose meaning.  To me, this is a horrible situation.

Some examples and signs of the loss of viability and failure of the female hood, nowadays, include:

  • The naturally appearing tendencies are no longer naturally useful or have a place.  Motherhood, for example, is no longer the “big thing” it used to be, nor is it the necessary thing.  Many of the younger females don’t even know what a mother is anymore nor how to act like one.
  • The qualities of the female hood no longer ‘stands on its own’.  For centuries, the female tendencies were so critical and important that it created a whole way of life, the female way of life, that was critical in life.  This is the ‘female institution’ which stood as an entity in society.  This is disappearing as an entity in society.  In general, I tend to feel that there is no ‘female institution’ to day in the U.S. that is “viable” and has worth.
  • The female hood is no longer something that is developed, practiced, and cultivated.  Girls are not taught ‘female things’ anymore or how to develop them which is what have been going on for thousands of years.  This is part of how they learned and developed naturally appearing female traits.  Most mothers, from what I have seen, don’t give girls any instruction at all on how to be a female or a mother.  If they do its some distorted view (such as to be like a man, get a job, view the female as a victim, or something similar).
  • Females are trying to be something else than who they are.  In many cases, they are trying to be like a male or emulate male traits.  They are also trying to do things that have not interested females in thousands of years (like exploration or war), which is nothing but imitation of the male usually.  In this way, females have become a bunch of people who “ape” other people.  In that sense, the modern female has become something like a ‘lie’.
  • Many females try to masculinize the female, often to the point where the female is painted out to be more of a male than the male is.  In this society, there is great effort to portray the female with male characteristics.  Its seen a lot, for example, in  movies.  Many females will try to emulate it in some way.
  • Some females will try to compete and outdo the opposite sex.  A person who is stable in their own sexuality would not do this.  That is to say, a male who is stable in being male does not need to try to outdo the female in any way.  This is one of the signs of an insecure female.
  • The female is creating warped views of their own traits and identity.  Many females are becoming overly feminine, for example, or excessively slut-like.  Some girls will act ‘overly-emotional’ or ‘stupid’ thinking that’s what a female is.  I’ve seen many females who seem to think that a female is a slut and that’s their only role.  I’ve been stunned how many females don’t seem to know that a female is exactly.
  • The female is losing self-respect and self-dignity.  Every time I turn around females are putting the female down in some way (but blaming other people for it).  They have little self-respect or self-dignity.  Interestingly, I’ve found that a common attempt at creating a ‘pseudo-self-respect or self-dignity’ is to do something that is considered ‘socially dignified’, like getting a degree or going into politics.  Its almost as if ‘social dignity’ compensates for their low self-respect.  My experience is that when many American girls do this it often means that they have self-respect problems.  I wrote an article on naturally appearing female low self-esteem called “Some thoughts on the naturally appearing female low self-esteem“.
  • They view the female in a bad light and generally view the female hood, as a whole, in a bad way.  Many females think the female is ‘abused’ or a ‘victim’ in some way.  In some cases, they act as if there is a conspiracy to ‘harm’ the females which border on paranoia.  I’ve seen many females who see abuse and victimizing in everything . . . all showing their poor view of the female.  They also claim that they are ‘oppressed’ and ‘enslaved’ and see it in everything, especially female things.
  • Some females get upset if you mention feminine traits.  Its like they don’t want to be reminded of anything femalish.  Many girls are ‘uncomfortable’ with “girly” things and will often portray feminine traits in a negative way, such as that “motherhood violates a women’s Constitutional rights”, as I wrote above.  Some will get upset if you mention female things and activities, such as doing their hair or cooking.
  • They often deny uniquely feminine things.  I’ve seen some girls who will, for example, “pretend” that they are not pregnant or that they don’t have ‘emotional problems’ and such.
  • If a person speaks of ‘female things’, they will often automatically assume that you are trying to ‘degrade them’ or something similar.  Its not uncommon that they think you have malicious intents if you talk about females.  Many American females take the point of view that the ‘female is a victim’ so anything femalish is a reference to their supposed victimizing.  My experience is that many males learn not discuss anything about the female in front of them.  You can’t talk about ‘female issues’ and problems.  If you do, then they may accuse you of things, such as that you have something against females . . . which often only hides their own self-hate and problems with being female.  Some female don’t like it when you talk of ‘traditional female things’, such as cooking and cleaning.  I recall an instance where an actress in a movie had a scene where it required her to get some tea for the people in the scene.  The actress refused to do it (remember females are ‘oppressed’ and ‘enslaved’ . . . God help us all!).   The only way they could get her to do it is to have a male “help” her.  In actuality, all it showed is that she has a poor view of female things.
  • You must be careful what and how you call them.  A good example is the big nonsense surrounding the word “secretary”.  I was often stunned when females got mad when people called them that.  I have talked to many other males who have said the same thing.  Apparently, its supposed to be “degrading” (frankly, is it any any more worse than a garbage man who handles peoples garbage all day? . . . but I ‘ve never heard any garbage men complain).  To this day, I see nothing degrading in the word secretary but, yet, they’ve had to have it changed . . . and multiple times.  I believe it went from “secretary” to “administrative assistant” but, God help us all, “assistant” implies enslavement and subjugation!!!   Because of this, I think they have now changed it to “administrative professionals”.  I guess they will have to be called “administrative CEO’s” some time in the future, in order to emphasize the power of female leadership???  It doesn’t take a genius to see that, behind all this, is a bunch of females with poor views of themselves. This is why THEY see these words as degrading:  secretary=female . . . its their own poor views of themselves reflected in what they are called.  Being called something different gives them the illusion they don’t have this problem but the problem remains (see below on how females hide this problem with illusions).
  • They are putting too much worth in ‘social approval’ rather than in any ‘inner satisfaction’.   Nowadays, what now consists of the ‘female life’ is often dictated by some form of social approval or acceptance (greatly intensified by social media) . . . they are no longer following that ‘inner sense’ that satisfies their inner natural traits as their mothers have been doing for centuries.   One could almost call the need for social approval as an obsession, dominating what many females do nowadays.  The reason why this is so important is that ‘inner satisfaction’ is how one tells if naturally appearing tendencies are being fulfilled.  Its absence tends to show natural tendencies are not being catered to. 
  • Many females are turning into ‘human robots’.  They are ‘blindly following’ things such as trend, current mania’s, and such to such an extent that they behave more like robots than human beings.  In this way, they are losing their humanity.  This is significant in that, in ‘blindly following’ they do not follow natural inclinations.  Being robotic, they do not nor will they find themselves.  In many ways, the female ‘human robot’ is becoming the new female self.
  • There is no longer a ‘female institution’ as a reality in life.  Females no longer maintain a ‘strictly female’ lifestyle and way of life as their predecessors have done for centuries.  They no longer see themselves as a distinct unique group in society that has a worth and value.   They also do not maintain and keep a ‘female institution’ as a working phenomena, nor teaching it to younger females.
  • The females are not creating a ‘female life’ or a ‘female institution’ on their own.  So far, the females have not created anything new to replace the ‘female institution’.  The bulk of the ‘new female life’ consists of aping other people or in blind following.
  • Many females spend too much time blaming other people for their problems.  When they blame other people they tend to view themselves as ‘innocent’ and that it ‘cleanses’ them of the problem.  This only intensifies the problem and makes it worse.  I was appalled when I saw the extent of this blaming and how freely and openly they did this.
  • There are many efforts to cover up their loss of viability.  In many ways, a lot of what females do today is covering up their loss of viability such as trying to outdo the male, becoming a ‘human robot’, making a life out of ‘being a victim’, blaming other people, and such, many of which have been described above.  In some ways, one could say that the modern American ‘female life’ is one big cover up for their failure.

One of the things we see in many of these reactions is a pattern of a ‘turning away’ from female things.  In other words, there is an  avoiding of natural tendencies in many females nowadays.  This is significant as only by following our natural tendencies do we become who we are.  In general, the female hood has turned away from many natural tendencies and, accordingly, have turned away from themselves.  This has created a quality in the female of being non-genuine and, in a way, artificial or phony which often makes them robot-like or slavish in attitude.  This is a major sign of the failure of the female hood.  Its not uncommon for me to describe many females, nowadays, as ‘robots’ or ‘automatons’ as a result of this non-genuineness.  I speak of this as ‘female non-genuineness’ which is a sign of ‘the failed sex’.  One could very well say that the failure of the female is really nothing but a loss of genuineness.  This loss of genuineness seems to have roots in several things:

  • A loss in who they are as individual people.
  • A loss in who they are in society.

These reflect the two types of “viability” described above.  That’s really no mistake as “viability” and “genuineness” are the same thing from different perspectives.  Many American females struggle with either one or both of these things.  In fact, a lot of the American female life is based in struggling with either one or both of these things in one way or another.

The resulting effect of the failure of the female hood has caused a number of problems in the ‘female life’ and ‘female institution’, such as:

  • Because the female no longer caters to natural female tendencies society begins to abandon avenues where they have use and value.
  • The females, themselves, do not give their own female tendencies a place.
  • The females have lost sense of who and what they are.

In these ways, the ‘female life’ has basically become almost useless.  This shows a basic dilemma and crisis in the female hood.  I feel it to be a serious problem.  As far as I know, I’m the only person to acknowledge it.

I’ve often said that, now that the ‘female life’ and ‘female institution’ has failed, the modern American female now has only two choices to go:

  1. The “ape”.  This refers to ‘aping’ someone.  That is to say, it refers to imitating someone else and trying to be like them.  Generally, the person they try to imitate is the male, but not necessarily.  It could be anyone, such as social trend.  When they do ape someone they often will try to be that person, even to the point that they will try to replace that person.  This is rooted in a female tendency to be imitative (see below).   
  2. The “robot”.  This refers to the slavish mentality of the female and how they mindlessly and blindly follow things.  This is also rooted in a female tendency (see below).

From what I have seen these are very reflective of ‘female life’ now.  Both are actually rooted in naturally appearing female tendencies, which is why these paths are so easy for them to take.

Sadly, with this fall, the worth of the female is narrowing down.  With all the emphasis on work in this country the female is slowly turning themselves into a ‘work animal’.  It won’t be too long before the only value a female has is in getting a job.  Just recently I wanted to say to a young girl:

“Get a job!!!  That’s about the only value you girls are going to have at the rate you’re going.  You can thank your mothers for that.  They have done everything in their power to undermine, degrade, and undermine the female life, as it has been for centuries all over the world.  They’ve made it so that the only value for the female is as a person who gets a job.  Before, the value of the female was far more extensive and involved, and they had value on many different levels.  Now you’re only value is in getting a job.  What a fall!”

At this time this fall may not seem to be the case.  This societies worship of “work” seems to make having a job as having great worth.  It makes many females think that they are doing “the thing” and that it gives them such great importance.  In actuality, all they are doing is following social trend (sort of like fashion).  When this worship fades, sometime in the future, I feel that many females will begin to see that all they’ve been turned into is a ‘work animal’, which they will be expected to do, and that they will be devoid of the worth and value the mothers before them had.

PSYCHOLOGICAL ASPECTS AND PREDISPOSITIONS TO THIS PROBLEM

The failure of the ‘female life’ has caused a basic problem in the female identity.  I speak of this as the ‘modern female identity crisis’.  This refers to the growing female identity problems that we’re seeing as a result of the failure of the female hood. More and more this is becoming evident.  Many females are increasingly having problems with the female identity and what it means.  Unfortunately, too much of society is ‘passing this off’ as nothing when, in reality, they are something serious. 

There are many ways that the ‘modern female identity crisis’ appears.  Some common forms I see are:

  • The ‘female-as-victim syndrome’.  This is when they see themselves as victims of everything.  In many ways, this is like saying, “I’ve become useless (a victim)”.  This is very prevalent in the U.S.  I’ve seen so many variations of this theme that it has become nauseating.  Some females have made victimizing a way of life and see it in just about everything (I would not be surprised if some of these girls would see this article as a form of ‘victimizing’ the female . . . perhaps as degrading or portraying the female in a bad way or, to get political, they may say its ‘sexist’ or ‘discriminatory’ . . . it’s all the same:  the female is a victim!).
  • The ‘female-as-male syndrome’.  Here they try to be like a male or emulate male traits.  This shows a complete abandoning of natural female tendencies.  This is very prevalent in the U.S.  Its so prevalent I often state this joke:  “What’s the first thing you say to an American female?  Are you a man yet?”  This tendency often appears as trying to act like a male, be a male, replace a male, or in trying to outdo a male.  Examples of these are trying to do male things (like hunting or mountain climbing), acting in a male way (such as being aggressive-like and even rude-like, such as spitting on the ground), trying to be the breadwinner of the family, and in trying to compete with the male in some way.  Trying to associate with a female who is like this is not easy.  Often, the only male who will associate with them are pussy whipped guys who suck up to them.  To me, this is a pathetic quality in the female and, in my opinion, is the most degrading thing I’ve ever seen in regard to a female.  This is the origin of my saying:  “There’s nothing more pathetic than a female aping the male”.
  • The ‘female-as-first syndrome’ or ‘conceit factor’ (see below).  Here, they think they are ‘first’ or superior in some way.  They can become horribly vain, conceited, or arrogant.  This tendency usually hides a feeling of inferiority, and uncertainty about themselves, caused by identity problems.
  • The ‘exaggerated femininity syndrome’.  This is a tendency where females will exaggerate what they think are feminine tendencies.  They often appear overly feminish.  I first saw this in the 1980’s.  I didn’t realize it then but I now know that it was the first sign I saw of the failure of the female hood.  Looking back on it now I’d say that it looks like the females, at that time, were ‘trying to hang on to their femininity by exaggerating it’.  This is because it was increasingly failing.  This shows that the 1980’s was a turning point in the failure of the female hoof for, in many ways, this was when it turned into a social crisis.   
  • The ‘warped female identity syndrome’.  Here they develop weird and warped views about the female.
  • The ‘pseudo-gay or acquired homosexuality syndrome’.  Here they begin to “think” they are gay for one reason or another.  Oftentimes, its because they are uncertain what a ‘female is’ . . . a sign of ‘the failed sex’.  I’ve written an article called “Thoughts on the new “pseudo-gay” or “acquired homosexuality” – another sign of the dehumanization of the modern world???” which discusses the association with the pseudo-gay with dehumanization, which is a loss of a sense of who we are.
  • The ‘following-the-other syndrome’.  Here they will follow the ‘other’ (which is another person, society, trend, etc.) to the point of a blind sheep.  One version of this is the ‘social media female’.  I wrote some articles on this called “Thoughts on the problem of the ‘soap opera housewife’ and the ‘social media female’ – “The media absorption”” and “Thoughts on the new ‘social media’ female – the degradation of the female and mother???“.
  • The ‘apathy tendency syndrome’.  Here they tend to become apathetic in life.  This, from what I have seen, is somewhat rare.
  • The ‘female blame-game syndrome’.   Here they blame or accuse innocent people for their problems.
  • The ‘female projection syndrome’.   Here they project their problems onto other people.  What they do is see their conflict in other people.  A good example of this is what I saw a lot in the 1980’s.  Many females claimed that males were “insecure in their masculinity”.  This used to stun me as I saw no real sign of it.  And then, one day, I just about said to a female who said this:  “What?  This is being said by a female who has a poor view of the female, and views them as victims, and see’s the solution is to be a man . . who, exactly, is insecure in their sexuality?”  What they did is project their failure at being female onto the male and make him the one who is insecure when it was really themselves who were.  Another version is how, commonly on fathers day, I always hear it said that the father is useless and has no meaning.  But the fathers are doing no different than they were doing centuries ago.  But look who’s saying it.  Usually, its a bunch of females who are not being mothers and are often trying to take the place and role of the father.  In actuality, what they are saying is that the mother has become useless . . . they just projected it onto the father, thereby making him “appear” useless.
  • The ‘female-as-bad syndrome’.  Here they see the female as bad and some horrible thing.
  • The ‘lost femalehood syndrome’.  Here they cannot understand their own female feelings and tend to misinterpret it.  Many girls, nowadays, cannot understand their own motherly feelings anymore (I wrote on article involving this called “Thoughts on female identity problems – an example of how females are losing the ability to interpret their own naturally appearing motherly feelings, the ‘alienated mother desire’, and other things“).
  • The ‘mixed message syndrome’.  They get confused about what the female is because they have differing messages from society.  For example, one side of society says they should be ‘proper Victorian-like respectable girls’ and the other says they should be ‘immoral sluts’.  This can cause great conflict for some girls to the point they don’t know which way to turn.

With the loss of “viability” they have developed identity problems and have problems with sexual identity, namely, the female identity.  They don’t know what it is, what its for, and have no idea of its relevance or value.  I tend to feel that a trait of the American female is some form of sexual identity problem somewhere. 

The ‘female self dilemma':  the mother instinct/menstrual/identity/self connection

One of the effects of female loss of identity is that they have problems, or ‘issues’, with menstruation (in actuality, a significant part of their identity).  In fact, for some females, menstruation dominates much of their identity conflict and life.  The reason for this is that female identity gives menstruation, and its impulses, a direction and a place.  When females lose their identity they lose a ‘control’ over their menstrual impulses.  In fact, it often ‘over runs’ them Their life becomes a continual reaction to its control over their life. Once this happens, one could say that they become ‘controlled’ by menstruation.  There is even a ‘look’ with females who are ‘controlled’ by menstruation.  Some common ways this appears are:

  • A look like they are going to ‘explode’.
  • A look like they are going to kill you.
  • A look of being ‘out of control’.

In other words, it has a quality of ‘being more than they can handle’ and one can feel this in them.  Many males learn to avoid them when they are like this or avoid them overall if its part of their character.

Once the menstrual impulses have no direction they tend to ‘run amuck’.  As a result, the impulses can literally take control of their life.  It then creates what can be described as a ‘menstrual interpretation of the world’.   The world, and everything in it, is typically interpreted from the context of their ‘out of control’ menstrual impulses.  It ends up creating a very limited and narrow view of things in these girls.  Typically, the ‘menstrual interpretation of the world’ revolve around two themes, which are a closely associated with menstrual impulses.  These are:

  1. They feel victimized or abused in some way.
  2. They feel enslaved or ‘forced’ to do things.

These themes, and claims, are prevalent in girls with female identity problems, especially when menstrual impulses are involved.  Whenever I see them they are usually signs of identity problems, I’ve found.  In fact, I feel that these alienated menstrual impulses are the base of why they have such poor views of the female.  Its the reason why they think the female is a victim or enslaved all the time.   What this shows is that their poor view of themselves has a lot to do with their inability to handle their ‘menstrual impulses’ and because it overwhelms them.  As I said above, much of this is a result of female identity problems.  Therefore, a lot of the American females poor view of the female originates from identity problems. 

As part of the ‘menstrual interpretation of the world’ they develop a number of points of view about themselves and the world such as:

  • Internal point of view – A tendency to see the female as a form of “self-degradation” that can go to the point of a“self-destructiveness”.   That is to say, it makes them see the female in a bad light seeing female things as bad.  This line of thinking causes great destruction to female self-esteem and self-worth.  For some girls this can get to the point that they want to ‘destroy’ everything female or femalish causing a tendency to self-destructiveness.  I saw this with many feminists who seemed ‘committed’ to destroying everything female . . . in the name of freedom!
  • External point of view – A tendency to view the world, and the people in it, as degrading them in some way.  This is primarily a projection of the internal point of view onto the world.  You name it, it degrades them.  For some this will get to the point of paranoia, seeing degradation in everything, as if the whole world is ‘plotting’ to destroy them in some way.  This line of thinking tends to make them see the world as a threat.

Both of these make them see ‘bad’ in everything, in themselves and in the world.  This condition poses great dilemma for many females.  This is one of the reasons why they use the defenses, as described above (victim or slave) and can become fanatical about it . . . its the only choice they have.  In other words, the ‘menstrual interpretation of the world’, associated with female identity problems, tends to cause a threatening world view in which there is no escape.  They are, in effect, “trapped” in it, unable to get away.  This tends to give a great sense of ‘being a slave’ or ‘imprisoned’ for these girls.  I sometimes speak of this as the ‘female-as-trapped dilemma’.  More or less, it gives them the sense that the female is trapped in being female and being bound by female life.

A common reaction to the ‘female-as-trapped dilemma’ is for the female to ‘move away’ from being female, a general avoidance of being female.  This creates a pattern much like this:

  1. They feel the female is ‘bad’ in some way The female is viewed as a ‘slave’, ‘oppressed’, ‘trapped’, or something similar, that something bad has happened to them.  I should point out that this is not always something conscious.  That is to say, they aren’t necessarily aware of it.  In many cases, they are not aware at all.
  2. The solution is to flee being female in some way.  This is often done in ways such as by being something else (such as a man), blindly following something (such as trend), and so on.

In this way, the female tends to move away from themselves, of being female, which often leads to a self-destructive tendency.  This is done as a reaction and defense to the dilemma they are in.  This self-destructive tendency has, in fact, been instrumental in the failure of the female hood as it has caused the female to make the female ‘not a female’.  In this way, they have made the female redundant, useless, worthless, and having no “viability”.  In effect, they have, on their own effort, undermined their own value.  What this shows is that females are often victims of their own impulses, despite all their accusation, blame, use of political/legal jargon, etc., no matter how convincing it may sound.

We must remember that menstruation, of course, is associated with the male and children.  As a result, a big part of menstrual impulses is what I call the ‘other’, meaning a sense of “someone else”.  One could very well say that a big part of the childbearing and menstruation impulse is this sense of “someone else” . . . its what its all about, “someone else to get them pregnant” and to give birth to “someone else”.  Its so strong because its innate tendency, a manifestation of instinct.  Its really no surprise, then, that this sense of ‘other’ figures prominently in the ‘menstrual interpretation of the world’.  Its for this reason that, as part of seeing the ‘threat of the world’, they often tend to see the ‘other’ as a threat.  This creates a tendency for the female to see other people as threats.  As a result of this, they tend to become very accusatory and blame people.  This could get to the point of paranoia, where they think people are conspiring or plotting against them in some way (such as the male plotting to enslave them).  In addition, it creates a tendency for them to drag other people into their problems.  Once they see other people as a threat it happens that the other person becomes ‘intimately associated’, so to speak, with their dilemma.  In so being, they become a part of it in their mind.  Not only that, because they become ‘intimately associated’ they are viewed at in a personal way by the female.  The threat, then, becomes ‘real’ for the female and the person is treated as a ‘real threat’.  This tendency was seen a lot with feminists who would continually make the male a ‘real threat’ and, in so many ways, treat him as such.  Being that the male is usually unaware of this, the male usually reacts with a “huh, what?” type of response or is bewildered by it (as I was).  In some cases, it gives the females a quality of being ‘insane’.  All this, we must remember, are things going on within the female mind.  The male, society, or the world (who they view as a ‘threat’) is not making them do it or feel this way.

The childbearing/menstrual, or mother instinct, impulses are very powerful for the female.  Its so powerful, in fact, that it can control them almost like puppets.  Because of this, we should look at some traits the mother instinct creates:

- The ‘equating tendency’

Because of the importance of the male in the childbearing/menstrual impulse its no surprise that the male figures prominently.  This is because the male is associated with childbearing and, accordingly, with menstruation deep down.  In some respects, it creates a tendency for the female to equate the male with female problems.  This is the ‘equating tendency’.  It makes them equate the male with thing such as:

  • Their menstrual problems.
  • Feeling trapped or enslaved.
  • Feeling a victim or damaged in some way.
  • General problems with being female.

With some females, the male is to blame for all their problems, as I have witnessed for decades.  I’ve seen the male blamed for just about anything bad that happens to a female, from childbearing to serial killers to having to wear specific types of clothes.

- The ‘blurring tendency’ and ‘blurring sickness’

The ‘equating tendency’ has another effect of creating a tendency of blurring themselves with other people in general.  This is the ‘blurring tendency’.  What this does is makes it so that they tend to ‘equate’ or make themselves the ‘same’ as other people, as if there is no difference.  In some cases, they seem themselves and the other person as if they were one.  Because of the childbearing impulses, this is often associated with the male.  For example, it creates a tendency where they try ‘to be a man’ to the point that they actually believe that they are the same.  In fact, one of the ways they do this is by trying to turn the female into something like a male/female hermaphrodite.  Because this is so common with feminism I often jokingly called it the “feminist utopian hermaphrodite” (I wrote about it in an article called “More insanity from the feminists: The “feminist utopian hermaphrodite” and the myth of male work“).   Many females, now, are trying to be both male and female, mother and father, as a manifestation of this ‘blurring tendency’.  This tends to create problems which I call the ‘blurring sickness’.   The effect of this tends to be:

  • They lose a sense of who they are.  In this way, they undermine themselves.  This can get to the point that they lose sense of being an individual person and human being.    They will complain of being dependent, having no ‘life’, being controlled by people, and such.  In effect, they are complaining about the fact that THEY have blurred themselves with other people (remember, they typically blame others for their problems so, in their minds, they are not to blame).
  • They tend to destroy the purpose of the one they are blurring.  In this way, they undermine a whole relationship.  It becomes hard to associate with them and form a relationship.

So we see that the ‘blurring sickness’ affects themselves and the people they associate with.

- The ‘dilemma of will’ and ‘will-as-other tendency’

The ‘blurring tendency’ can sometimes cause a ‘dilemma of will‘ with some females.  Basically what happens is that when they blur themselves with another they make the other persons ‘will’ their own.  This is the ‘will-as-other tendency’.   They use the other persons will as if it were their own.  This often makes females slavish, submissive, and dependent.  In some cases, the females become unable to make decisions, unable to think, act stupidly, and so on.  Its not uncommon that when the ‘failed sex’ complains about being female they will refer to this tendency and, as if to solve it, try to promote things such as “a independent female that can make decisions”, for example, as some great solution to it all.  In actuality, they are only referring to the dilemma this tendency causes as, for some females, it makes them feel particularly vulnerable and, therefore, brings out the ‘female-as-victim’ feelings.  In other words, their own tendency to ‘will-as-other tendency’ makes them feel “victimized” . . . and the person they view as “victimizing” them is the person who they want the ‘will’ from typically!

- The ‘female leech’

Closely associated with the ‘blurring tendency’ and ‘dilemma of will’ is the ‘female leech’.  This is a tendency, in some females, where they seek, in effect, to ‘absorb’ another person.  This tends to go in two directions:

  1. They loose themselves in the other person.   With this they will no longer sense that they are a person causing self-esteem problems and selfhood problems.
  2. They loose the ‘other’ in themselves.  This appears, often, like an arrogance or a controlling quality as they as if promote themselves and ignore the other person.  But they need the other person to be there in some way so they can control them and dominate them.

So we see that the first version creates a submissive timid person.  The second version creates a domineering person.  Its like opposite ends of the spectrum.  In that sense, they either destroy themselves or the other person.

- The ‘escaping-being-female-by-being-someone-else’

Another aspect of the ‘blurring tendency’ is that they tend to see that any success at ‘being another person’ – that is, blurring themselves with someone else – as if it were some form of victory.  This often can become a great illusion as they tend to think that they have had a victory over their ‘female dilemma’ by ‘becoming another person’.  So we see here, a tendency of ‘escaping-being-female-by-being-someone-else’.  I was often stunned at this logic as it never made sense when I first saw it.   For example, I often witnessed females act as if they have made some great victory when they happened to do something like a male or, God help us, if they happened to do something as good as a male.

- The ‘Great Imitator’

Because the female tends to blur themselves with other people, and thereby resemble other people, they tend to have a tendency to imitate people and even adopt qualities found in other people (resembling a chameleon).  The social media, with its exposure to many ‘friends’ and people, has only aggravated this condition.  The prevalence of this condition is why I often call the female the ‘Great Imitator’.  Some females do this so well that you cannot tell if what a female is doing is “her” or something she’s imitating.  Not only does it fool the people around her but it generally fools her as well.  As one can guess, this can cause great dilemma for the female as it causes a tendency to not be genuine with herself.    I’ve seen very few females realize that they are really victims of their own imitation tendency.  It creates feelings such as:

  • A feeling of being ‘used’.  In actuality, this is really a sense that something is ‘using’ her (which is her need to imitate) . . . she can feel it but she generally ends up accusing or blaming people for it.  This is one of the origins of the feeling of being a ‘victim’ or ‘enslaved’.
  • They feel that they have no control.  The imitative tendency is so powerful that it basically controls many females . . . they must imitate.  A good example of this, of course, is how many females MUST follow trend and do what everyone else is doing, even if it kills them or causes great anguish and heartache.
  • They feel detached from themselves.  They will often complain of being ‘phony’ or ‘artificial’ and not feel a genuine person.  This seems to be felt only by females who are more mature.

In effect, by imitating others they forget themselves and who they are.  My observation is that many female problems often have a basis in this imitative tendency.  Typically, the imitative tendency has tends to overcome and overpower the female . . . they cannot fight it.  As a result, many females do not have ‘control’ over it.  This tends to create, in the female, a quality of a “weak self” which is a quality mentioned a lot in regard to the female.  I should point out that this overpowering and controlling aspect of the imitative tendency is a good example of the power of childbearing in the female.  We must remember that this tendency has root in the mother instinct and the blurring of the female with the child.  Its a testament, in a way, to the strong mother instinct that resides in the female.

- The ‘alienated-inclinations-by-blurring tendency’

In addition, the tendency to ‘blur’ themselves with others tends to make it so that they no longer follow their natural inclinations.  The tendency is that they abandon their natural inclinations to the ‘blurring’.  In this way, they treat the ‘others’ inclinations as if they are their own, thinking they have the traits and qualities of the ‘other’.   In short, they begin to “think” that other inclinations are theirs.  In this way, they alienate themselves from themselves.  This is the  ‘alienated-inclinations-by-blurring tendency’.

- The ‘female self-conscious panic’

Another interesting aspect of the ‘menstrual interpretation of the world’ is is that it creates a tendency where females do not like to be made conscious or aware of themselves.  They also do not like to have people make themselves conscious or aware of themselves.  I sometimes jokingly call this the ‘female self-conscious panic’.  In many cases I’ve seen it has, in fact, appeared as a panic but not always.  It often makes them uptight, angry, or flustered.  This used to mystify because many acted as if the world is going to come to an end if someone makes them conscious of themselves.  Examples of things that make them aware of themselves, and which bothers them, include getting mad because someone opens the door for them (which was a big deal when I was a kid), helping them in any way, making any specific reference to the female (particularly in a critical way, such as this article), in how they get mad because people look at them, of having someone tell them that they need to do something (of course, that’s oppression!), and such.  Basically anything that makes them conscious or aware of themselves will make some girls upset in some way.  We even see a mild version of it in adolescent girls where they don’t like to find themselves the center of attention.

- The ‘self-other dilemma’

What the ‘female self-conscious panic’ shows is a basic instability in being aware of themselves, which reveals a basic innate instability in the female.  In effect, they “can’t just be themselves” . . . they need the ‘other’, someone else.  This shows a problem with the female self.  It tends to reflect a ‘self-other dilemma’, that there are conflicts between the ‘other’ and the self for the female.  This dilemma shows a number of things:

  • That there is a need for the ‘other’ to complete their self.  In other words, it shows a ‘drive’ to be a part of someone else, which is a reflection of the ‘drive’ of the mother instinct.
  • That their self is inherently unstable.  This often creates a basic problem of the female image that they have.

This creates something like a confusion of self’s, where the female has problems with the association of her self and the ‘other’ primarily in these ways:

  • In defining her self.
  • In defining the ‘other’.
  • In defining the association of her self with the ‘other’.

These basic problems are inherent in the female character.  Not only that, their influence influences much of the female character, the female identity, the female culture, and female institution.

What it all means:  problems with the mother instinct . . . the need for a firm female identity

So we see that the mother instinct tends to cause a number of problems or dilemmas or issues in regard to the female self which can create problems for the female.   This is largely caused by the mother instinct which creates several things that cause this:

  1. A ‘drive’ to blur themselves with other people.
  2. A need for the ‘other’.
  3. The ‘loss of self’.

These tendencies all make up ‘motherly love’.  Many people think motherly love is an emotional thing but my observation is that this is not the case.  From what I have seen it appears that there is a deeper side to motherly love, that it is deeper than emotions and is often devoid of emotion.  This deeper side of motherly love is actually a ‘blurring’ of the child with the mother her self, of ‘equating’ them together, of seeing themselves as part of the ‘other’, of having the child as part of her self.

Do these themes sound familiar?

They should as they were discussed above, but in a different form (the ‘blurring tendency’, the ‘equating tendency’, etc.), showing that they all have origin with the mother instinct.  What this shows, then, is that we are looking at are inherent conflicts that the mother instinct causes.   These conflicts with mother instinct seem to create a number of qualities:

  1. Unique ‘feminine’ character traits in the female.   These include things such as fragility, sensitivity, etc.  These are usually not a problem and are often beneficial to the female character.
  2. Little ‘quirks’, neurosis, and other mental problems in the female.  These can become a problem but not necessarily.
  3. The conflicts becomes dominating.  They become more pronounced and generally tend to become associated with menstruation, the “dark side of childbearing”.  Once it reaches that point it is very deep, dominant, and creates a whole unique interpretation of the world, the ‘menstrual interpretation of the world’, which generally causes problems.

Many of the traits I described above may or may not become a problem, depending on their severity and control they have on the female.  Most females have many of these traits but they are very mild and, as a result, appear insignificant.  When they do become a problem the ‘menstrual interpretation of the world’ tends to appear.  This tends to make females look at the female hood as a horrid and terrible thing deep down.  Because its a deep sense, they’re usually not aware of it.  So we see that one of the effects of female identity problems is that it tends to create what can be described as an ‘anti-female impulse’ which has qualities such as:

  • It creates attitudes that see themselves as bad.
  • It creates attitudes that see the female hood as bad.
  • It makes them find ways to ‘not be female’ (such a pretending not to have female problems).
  • It makes them try to be like someone else (such as the male).
  • It makes them not want to be aware of themselves (self-conscious).
  • It makes it so that they become alienated from themselves.

What all this shows is a unique quality about the female identity:  that the female needs a firm identity to get ‘hold of herself and her impulses’, so to speak, and to the impulses a place and purpose These impulses primarily seem to stem from the childbearing and menstruation, which are a part of the mother instinct.  This is quite significant as it shows the power the mother instinct has over females.  It also shows how it can ‘get out of control’ and start to control and influence the female in negative ways (which, in turn, can negatively affect the people around her).  In some respects, the mother instinct is like a great powerful river, with tremendous force, that needs to be directed and ‘controlled’ to some extent.  This appears to be a main value of identity for the female.  A firm identity seems to give the mother instinct a place, purpose, and worth as well as controlling it.  In addition, it seems to ‘harness’ the females impulses to productive ends.   In this way, the female needs an identity that will, in a way, ‘control her’ and her impulses, which are quite strong and overpowering.  As a result, a firm female identity tends to have the quality of a ‘self-constriction’, made up of restrictions and prohibitions.  If one looks at the female identity all over the world one finds the restrictions and prohibitions are standard for the female life.  If one looks even closer one will find that the female imposes most of these restrictions and prohibitions on themselves!  In fact, its usually imposed by the mothers upon the daughters.   In fact, these restrictions and prohibitions are critical for the female identity.   It is a significant part of the ‘female culture’ and ‘female institution’.  One of the reasons why the ‘female institution’ and ‘female culture’ is so important is that it helps promote and develop female identity.  Being an institution within society, that has existed for generations, with wisdom and ways passed from generation to generation, the ‘female institution’ and ‘female culture’ embody generations of female life, growth, and development in that culture.  Its fall, therefore, is a tragedy for the female as they are now deprived of this.  This is exactly what has happened in this society.  One could very well say that the fall of the ‘female institution’ and ‘female culture’ is the beginning of the fall of the female.  Females, nowadays, have no direction, wisdom, or ways of how to be a female or a guide in what a female is.  They have no real ‘connection’, as well, with the mothers of the past.  In a sense, the fall of the ‘female institution’ or ‘female culture’ has left the female ‘poor’ and destitute, scraping the barrel for some worth at being a female . . . and they’re doing everything, from trying to become a man, to being a victim, to being a slave to social media, none of which work.

Failure at finding a solution:  the ‘confusion tendency’

But having identity problems is one thing.  Another thing is how you react to the problems the identity problems have caused.  The fact is that many females REACTION to identity problems have been more destructive than the original identity problem.  In other words, having identity problems isn’t necessarily the problem, its how they react to it that is the problem.  This makes it so that many females tend to never address their identity problems but only focus on their reaction to it, such as the idea they are abused, victims, enslaved, etc. and the accusation and blame of other people, for example.  Many will make a life out of stuff like this completing neglecting the real problem.  And so, a female may feel ‘enslaved’ by everything under the sun and come up with all these political/legal explanations of why its so bad, which may sound convincing.  The problem is that they have never addressed the actual problem, so it never disappears.  As a result, they become more and more engrossed in their political/legal explanations, as if it will free them from this problem.  In this sense, they are only ‘beating around the bush’.  Because of this, the female ‘solutions’ to identity problems tend to fail.  In fact, what I have seen is that practically all the solutions to the failure of the female, as well as their identity problems, have failed.

One of the things that tend to help create a failure at a solution is that they tend to develop some confusions.  What I mean by that is that they tend to think things work when they actually do not.  I call this character trait the ‘confusion tendency’.  Traits that tend to cause this include:

  • They tend to be too reactive That is to say, they are always reacting to situations and, due to the fact that they are reacting, they think that the reaction is automatically ‘working’ In other words, reaction = automatic solution.
  • They tend to be too immediate in their reaction.  That is to say, they only react to the situation-at-hand without regard to anything else, often neglecting the bigger picture.
  • They tend to not see the effects of what they are doing and what the effects will have on things down the road.  This means that they have little ‘feedback’ on their behavior.
  • They tend to overestimate what they do, thinking its far more effective than it is.
  • They also tend to base things too much on their emotions, which is often a poor representative of what’s going on.  This also makes them too reactive and immediate.
  • The tend to get carried away with their whims and petty feelings.  Often, these will dominate their perspective of things.
  • They too easily blame other people.

The ‘confusion tendency’ seems to make it so that females have a difficult time judging if a solution works at all As a result, much of their attempts often fail.  Oftentimes, what appears to be a solution is, in actuality, nothing but a new condition that only “appears” different from the old condition, but which allows the conflict to continue in a hidden way . . . hence, giving this illusion that there is ‘no problem’.  But when that condition happens to change for some reason, then the conflict that is lying hidden, is often felt again.  This is one reason why, for example, you have to ‘walk on tippy-toes’ around girls, being careful what you say and do.  If you say or do the wrong thing they get upset.  Basically, if you take them out of their illusion at a solution, the hidden problem surfaces and they are in conflict again.  A common ‘quick fix’ is for them to blame the person who upset their illusion, masking it as being ‘offended’ or ‘hurt’ or ‘discrimination’ or something similar (the all so familiar blame game).  To me, that only amounts to saying “I have issues but don’t want to admit to it”.

Some confusions are so established that they have a specific form and style in society.  Some forms of these established ‘confusion tendencies’ include:

  • The ‘trend confusion’.  Typically, trends give an illusionary ‘authority’.  This is usually based on the fact that the confusion appears to be ‘supported’ by trend, which seems to make it relevant . . . “if everyone else is doing it then it must be right”.
  • The ‘vanity/growth confusion’.  Many females, I’ve found, tend to confuse vanity with growth.  As a result, the solutions that appear to “work” are often more reflecting a growing vanity than any growth.  This is seen a lot with female ‘self-help’ groups and books and other ‘self-discovery’ themes that are often done by females, such as “rediscovering the woman within”.  Their ‘rediscovery’ is often nothing but ‘finding their vanity’, so to speak.  In short, the ‘new identity’ they often claim to discover is really nothing but a sense of self-importance.
  • The ‘high cause confusion’.  This is when they tend to use ‘high cause’ as an excuse for whatever they do.  In America, this often entails using American political and legal thinking, such as equality (for example, because they say it in the name of “equality” they assume it is automatically right).  This explanation has such force and power, I’ve found, that its become a ‘cover’ for many female problems.  This is so prevalent that I have found that for them just using it means that they have some sort of a problem.

These confusions make it so that many females cannot see that their efforts do not work even though it appears to work.  In actuality, this has this tendency to help promote and continue their problems.  What all this means is that their inability to solve their problems are a major element in why the female has ‘failed’.

The ‘Female Self Dilemma’

All these describe aspects of what I sometimes call the ‘female self dilemma’.  Basically, females tend to have a problem with their self and in having a self and in dealing with problems with their self as a result of the mother instinct.  It creates tendencies such as:

  • They are insecure in who they are.  They avoid female things and things about being female.
  • They confuse themselves with others.  This makes them think they are someone else, for example.
  • They don’t want to be aware of themselves or reminded their females.   They will not like to be reminded who they are.  The most dramatic version of this is that they don’t like people to open doors for them as it reminds them they’re females.  They also are bothered when they are required to do ‘female things’.
  • They don’t solve their problems.  They have many explanations and illusions that disguise it though.

Overall, these can create a self-destructive pattern.  This is because they develop a pattern of self-avoidance and self-denial that only leads in one direction:  self-destructiveness.  For many females in the U.S. this has become a reality and a fact.  As a result, many females in the U.S. are fighting the negative effects of their own mentality.  These effects, though, are generally hidden because of another aspect of their mentality, of how they hide the problem (see below).

Other Female Traits That Work Against Them

Femininity, by its nature, restricts the female.  One reason for this is because nature has designed the female for a very specific function:  childbearing and motherhood.  As a result, nature has given her abilities, inclinations, instincts, etc. that promote this.  It has done this to such an extent that it has decreased the importance of other things.  The effect of this, often, is that it restricts the female in her capabilities, abilities, and inclinations.

- Other aspects of childbearing and motherhood

The female is, as I jokingly say, a “machine of childbearing”.  They are designed for it physically and mentally.  It dominates their growth, their aging, their mind, their interpretation with the world, and their association with the world.  When one looks at female psychology and behavior one can see that this is very strong and dominant.  In fact, I consider childbearing and motherhood as so powerful that it creates two effects:

  1. It controls the female to the point that they are slaves to it. 
  2. It is so specific in nature that it makes the female limited in what they can do.

Why is this?

Simply because, childbearing and motherhood is so important that nature made it so that the female is focused on it, so to speak.  We must remember that the female, being a “machine of childbearing”, maintained humanity and kept it going.  It was needed for the perpetuation of the species.  This is no small potatoes . . . and its no really surprise this impulse is so powerful.  But this sense appears to of been forgotten.  In some respects, the failure of the female is very much rooted in the loss of the sense of the importance of childbearing and motherhoodThis, no doubt, is rooted in the failure of the ‘female culture’ and ‘female institution’. 

But is childbearing and motherhood any less important now?

My feelings is that it is not.  In fact, it may even be more important.  In other words, I see no lessoning in importance of childbearing and motherhood.  The problem is that the females have lost this sense of importance in childbearing and motherhoodWhy?   Because they have ‘failed’ and this loss of a sense of importance is one of the signs.  In other words, the problem is their lack of a sense of importance.

An interesting aspect of the mother instinct is that, if one looks at the female all over the world throughout the centuries, one cannot help but notice that the female were always in a ‘protected world’.  I often speak of this as the ‘confinement’.  It entails a tendency to be confined, or limited, in many ways such as:

  • Having to be in a limited area of space.  Females have always confined themselves to a small area.
  • Having a limited association with people.  Since the beginning of time, females have had restrictions on who they associate with.
  • Having a limited association with the world as a whole.  Females have always restricted their association with the world.  Typically, if a female does do some great association with the world, such as mountain climbing, it is in imitation of males.
  • Having limited activities.  Females have typically limited themselves in what they do and even how they do it, often confining themselves to specific activities and behavior.

These traits are a historic fact and a psychological fact.

What does it describe?

Basically, it reveals that the female has a restricted or limited mind.  Because of this, they must limit their association with the world.  I generally associate this tendency to the mother instinct which is so strong that it as if creates an automatic ‘narrowing’ of the females mind (which they actually have no control over).  We must remember that the mother instinct, by its nature, primarily consists of a tendency that ‘narrows down’ the females focus and causes an emphasis on specific people only (namely, the child).  Everything else tends to be marginalized, disregarded, or ignored.  In this way, the mother instinct tends to create a general orientation, in the female, of looking at the world through a tube.  This tendency tends to make the female mind, in general, narrow in its orientation, creating a number of limited qualities:

  • Limited association with the world.
  • Limited interpretation with the world.

This tends to make the ‘female world’ somewhat restrictive and limited in its ways, which is what the historical record and psychology shows.  We could very well call it the ‘motherly mind-narrowing tendency’. 

This limited world, caused by the ‘motherly mind-narrowing tendency’ tends to give the female certain qualities:

  • A naïve or simplistic viewpoint of things.
  • It makes it difficult for them to ‘assess’ the greater situation.
  • It makes them have an inability to handle dilemma’s and problems created by the external world (that is, the world beyond their narrow world).

In effect, the mother instinct makes the female ‘fragile’ or ‘weak’ innately.  This fact often appears in their occasional demonstration of fear of the world and feelings of somehow being ‘hurt’ by the world.  Because of this, the female tends to seek a ‘protection’, of some sort, from this apparent threat from the world.  Often, this entails the creation of a specific world within society which is “theirs” and which is removed from the world.  This is the ‘protected world’ or ‘confinement’.  This quality is actually a dominant function of the ‘female institution’ and ‘female culture’.  It creates a world that is ‘a specific way’ that can associate with and feel secure in.  When it is not this ‘specific way’, they will often struggle with it.  This makes it so that the female character is unsuited and insufficient to confront the world ‘beyond confinement’.  One could very well say that one reason why the female has failed is because they are being taken out of their ‘protected world’.

If one looks at history its apparent that there had to be effort to create this ‘protected world’ for the female.  This is because, by creating the ‘protected world’, they allowed the female to grow and develop their natural abilities.  When you take them out of it they tend to struggle.  As a result, much of female life, all over the world since the beginning of time, is in creating this ‘protected world’ for the females to live in.  But in the past several centuries many things have eaten away at this ‘protected world’ making them vulnerable to the world.  This has created a dilemma which I call ‘female exposure’.  Basically, this is a condition when the ‘protected world’ no longer exists.  The ‘female institution’ has deteriorated.  The ‘female culture’ has deteriorated’.  The female is now exposed to the world.

In general, the female character is not prepared for this.  As a result, they tend to create false ‘protected worlds’.  A common one seen, nowadays, is the slavish attitude surrounding social-media and trend.  By following social-media and trend they get the illusion that they are not exposed.  They think that “following what everyone else is doing” creates a ‘protected world’, but its very ineffective.  As a result, we see some traits of the new ‘pseudo-protected world’ of the female:

  • An artificial sense of people.  The association is through phone, social media, etc.
  • A slavish following of people.  By automatically doing what everyone else is doing they feel ‘secure’.
  • A mindlessness.  Things are done without thought or consideration.

These give an illusion of a ‘protected’ world in the female mind.  It does no recreate it though.  They are still exposed.  Overall, ‘female exposure’ has worked against them and has had major contributions to their difficulties, problems, and current failure.  In some respects, it has brought the female out of her natural element and out of the realm of natural tendencies.  In this way, it has caused a general undermining of the female character. 

Overall, its become clear to me, over the years, that the female character only tends to go so far and is somewhat limited (as I described above).  All over the world the female has only done minimal things, even in societies where they have control (I’ve written an article involving this theme called “Thoughts on matriarchal societies: Africa, slavery, and rebuilding – the effects of non-organized society“).  It also even appears that in a society where they have control their character traits tend to weaken it (see article above).  All this shows that the female, by themselves, tend to have a natural limitation in what they do.  As a result, it appears that, for the female to be effective as a person, they must stay within their limitations.  This is one reason why there is ‘confinement’ and the ‘protected world’.  Going beyond their limitations makes them ‘go beyond themselves’, so to speak, which tends to lead to failure.

- Naturally Appearing Low Self-Esteem

The female has a naturally appearing tendency to low self-esteem.  This, of course, plays a strong element in the females tendency to have a low view of being female.  In many ways, its the base of it all, for it is the inherent beginning of the tendency to think in that way.  I wrote an article on this called “Some thoughts on the naturally appearing female low self-esteem“.

- The  female ‘Drive to be a Victim’

Females tend to have a tendency to be a victim or see themselves as victims.  I wrote an article on this called “Thoughts on the female ‘drive to be a victim’“.  I have always seen the ‘drive to be a victim’ as originating from childbearing and menstruation.  To put it simply, the “damage” done to the female body by the act of childbearing makes them a ‘victim’ of all humanity and, subsequently, the world.  Menstruation, which is a ‘failed childbearing’, and its repetitive appearance in their life, drives this fact home.  It makes many females tend to have a deep inner sense of victimhood.  This appears in different ways:

  • For some females, it become a way of life.  They see victimizing in everything and everywhere.
  • Other females become obsessed with revenge.  If these females see themselves as hurt, in some way, they will have deep inner hatred and a desire for revenge.
  • Some will see the female hood as bad.  They will see something wrong in all aspects of the female life.  Whatever the female does its bad in some way (having children, cooking, cleaning, etc.).
  • Some will see themselves as bad people.
  • Some will seek to be a victim.  They will, for example, seek abusive males and even instigate the male to be abusive.

With this naturally appearing point of view its no surprise that one of the results is that they see the female hood in a bad light (females are victims, remember!).  This only helps  foster their ‘failure’.  One of the effects of this is that it destroys their dignity and self-respect.

- The slavish attitude of the female

The fact of the matter is that the female has a slavish-like mentality.  Typically, they have blamed the male or society for this.  But, to be frank, one of the reasons why I don’t like to be around American females is because I cannot stand their slavish mechanistic attitude, of blindly following trend and such.  There is even a look they have, a cold unemotional robot look.  This is one reason why I often speak of the ‘female robot’.  This fact shows that I am observing a female trait, something within them.  That is to say, it is not imposed upon them as they claim.  Because of this, I have always said that the females complaining about enslavement has a kernel of truth but that they are blaming the wrong people . . . they are their own slave drivers!  This slavish attitude is inherent in the female character.  It originates, I believe, from the mother instinct, as I’ve made mention above.  Its power over them  creates a tendency for the female to develop a generalized slavish attitude.  Many females can feel this tendency and feel helpless toward it.  One reason why is that because of the ‘self dilemma’ and ‘dilemma of will’ which robs them of a means to ‘get a hold’ on this problem.  In effect, they are victims of their own character traits:  a slavishness, a lack of self, a lack of will.

- The Females Envy of the Male:  The ‘Female Envy Culture”

In America there is extensive envy of the male by the female.  In fact, its so prevalent I often speak of it as the ‘female envy culture’ (I spoke of this in an article I wrote called “Thoughts on the female and Victorian society – “being Victorian green” – the females envy of the male and the ‘female envy culture’“).  The fact is that the females envy of the male tends to undermine and degrade them.  It does this a number of ways:

  • It takes away their dignity.  The lack of emphasis on being female impairs their development of being female.
  • They try to be someone else and not be themselves.
  • They tend to measure themselves, and the female in general, by a male standard.  This gives an erroneous view of themselves.

Some females will start to compete with the male, trying to outdo him, for example.  Some may even make a life out of acting male-like.  This only hides their doubt of themselves and uncertainty of their own femininity, further making themselves prone to failure.

- The females attempt to take up male values through patriotism

The U.S. is based on male values which reflect the male character.  These values would become integrated and equated with the countries values as the country was created and founded by the male.  These values include things like independence, self-reliance, and achievement to name a few.  During the cold war, especially (though it also appeared earlier), it became a big thing for people to emulate American values as a matter of national pride.  Because of this, the female began to take up American values and try to emulate them and follow them.  The problem is that these values do not reflect the female character.  Because of this it has a tendency to undermine the female.  This is because it does nothing to promote the female character.  In addition, since the females are no longer following things associated with the female character they, in the end, only undermine themselves.  This fact is usually hidden behind national pride, with often has a self-righteous attitude, which only disguises the damage.  Because of this I have learned that when girls speak of patriotic and nationalistic things, in a self-righteous way, it often hides something that undermines them.

One of the effects of taking male values is that it gives the females a ‘fish-out-of-water’ quality.  It makes them appear ‘displaced’ or ‘orphans’ in many ways.  This is a common trait among American females.  I’m not the only one who has mentioned this fact.  This quality is mentioned a lot by males, who can sense it in females, though they describe it with different words.  Many males won’t make anything of it as the females will cite political/legal theory as their ‘authority’ to condemn them.  This is a good example of how their use of political/legal theory furthers their undermining . . . something THEY do.

- The ‘female ghost effect’

Another element that affects them is what I often call the ‘female ghost effect’.  This is a phenomena where they tend to ‘forget’ themselves or other females.  In actuality, though, it is a variation of the ‘blurring tendency’ where they blur themselves with someone else, but it as if goes one step further.  In the ‘blurring tendency’ the female blurs themselves with another person.  In the ‘female ghost effect’ they blur themselves, in a way, into nothing, into non-existence, as if they are not there.  Because of this it is actually part of the ‘female self dilemma’ (problem with being female) and ‘female self-conscious panic’ (problem being conscious of themselves).  This tends to create a number of perspectives such as:

  • They have this uncanny “knack” at always being a victim.
  • They have this uncanny “knack” at always being innocent.
  • They have this uncanny “knack” at never being at fault.

In general, they have no influence on anything but everything influences them.  You see, being a “ghost” they do nothing to their surroundings but their surroundings does everything to them.  In this sense, their relationship with the world becomes a “I’m not there affecting anything but everything is affecting me”.  Its like a one-sided association with the world.  As a result, it tends to make the female become an ‘angel’, in some respects, always good and ‘pure’, always the one adversely affected.  Many females will rely on this image as part of their identity.   The problem is that it is, in reality, no identity at all.  One could very well call it a ‘ghost identity’ or, perhaps, a ‘negative identity’, as it is a continual attempt at ‘not being there’ (a ghost).  In some respects its an avoidance, of not participating in the world.  I’ve found that, often with this tendency, is a fear of the world. 

It seems that there are two types of ‘female ghosts':

  • The ‘ghost self’.   This is when the female, herself, see’s herself as the ghost.
  • The ‘ghost mother’.   Here their mother as if disappears and vanishes despite all the problems, conflicts, hates, and such that the female may have with her.   Because of this, they often overlook the problems they have with their mothers.  Because of this, they often blame someone else for these problems, such as the father.  For example, in Victorian society the mother had almost absolute control of the female, dictating what they do, how they act, who they associate with, etc.  Because of this, many females developed ‘issues’ with their mother as a result.  But, by making the ‘ghost mother’, the effect of the mother fades.  Who, then, becomes the “controller”?  The father . . . who else?  Because of this, many Victorian females claimed that the father had all this control, but it was actually her mother.  Most of the time, the father had little control of the upbringing of the female.  So, you can see how the ‘ghost mother’ tended to put blame in the wrong place.  In fact, I am beginning to feel that much of this problem may have an origin with the mother/daughter relationship in the Victorian era.

Hiding the Problem

As a general rule, the female hood tends to ‘brush off’ this problem, as if to cleanse themselves of it.  In fact, after many years watching them, it became clear that a lot of feminism, and much of the modern female life, is nothing but the attempt at ‘brushing off’ their ‘female dilemma’, which is what I call the problem that they have with being female.  In some respects, for some females its become a way of life.

In general, females tend to hide or avoid the ‘female dilemma’ by doing things such as:

  • Avoidance.  They avoid anything female and, oftentimes, despise it and things about it.  I was often stunned how many females who sneer at “girly” things.
  • Playing the victim.  They see everything female as some form of victimizing, abuse, or enslavement.  You name it . . . if its female, it makes them a victim.
  • Accusation and blame.  They accuse and blame whoever they can.  Generally, the male is blamed, or society.  Its this act, frankly, that mainly made me question what was going on as I was utterly appaled how males, especially, were blamed for EVERYTHING.  Males were often made out as these horrible tyrants intent on enslaving and abusing the male . . . utterly ridiculous!
  • “Oppression” and “freedom”:  the use of law and politics.  Generally, this means taking advantage of British and American law and politics involving the idea of the ‘freedom’.  They basically turn the female into the ‘oppressed’ who are fighting for their ‘freedom’, usually against the ‘oppressive’ and ‘tyrannical’ male.  As a result of this, they were able to harness all the patriotic and political mania of these two countries.  This technique became particularly effective during the cold war where there was a strong political and legal mania going on which they could harness.
  • Trying to be men.  By being men they are ‘no longer female’ and, therefore, they think they no longer have the ‘female dilemma’.  I know females who seem to think that they are males.  I’ve even seen some female who think that their not being a male is a form of ‘abuse’, as if there is some sort of conspiracy to do it (remember, they’re victims!).

These create a pattern of avoidance.  A lot of their avoidance is actually a continuation of the ‘confusion tendency’.  In a way, its just taken more seriously and as a deliberate self-deception.  In a sense, they have developed an attitude of  ‘fooling themselves’.  Because of this, not only are their problems hidden from other people but from themselves . . . they don’t know about it.  In fact, in many ways, because of the failure of the female hood over the years they have created an illusion about themselves, of who they are, what they are, what their purpose is, and such that, in actuality, they hide themselves from themselves.  This is why I often speak of the modern female hood as the ‘failed sex-in-disguise’ or “the great illusion”. 

Over the years I’ve learned that much of what American girls do is an illusion giving them an appearance that they are something else than they are, they are primarily “the great illusion”.  Many of these are based or originate from qualities and tendencies described above.  Some examples include:

  • The ‘feminine chameleon’.  This is a tendency where females imitate things and will automatically change to fit the situation.  Typically, they follow whatever the ideal is.  This often gives the illusion, for example, that females are ‘mature’ or ‘stable’ or an ‘angel’.  In actuality, all they are doing is catering to and changing themselves to the ideals.  The problem is that it is not them, its a ‘front’, an image they have adopted . . . and they immediately change when the ideal changes.
  • The following of the ‘other’.  Whatever the ‘other’ does they do.  This is often done almost obsessively.
  • Hiding behind politics and law. 
  • Seeing themselves as a victim or slave.
  • Effects of the ‘blurring tendency’.
  • Various ways of escaping the female hood.  Some of these were also described above, such as trying to be a man.

These effects of these is to “apparently” give an “image” to the female that is stable and secure.  But, in actuality, it is an illusion as none of it reveals who they are.  In some way, its like an act, a performance, not much different than watching a play.  This is why I often compare watching females to a play or performance.  As a result, it makes it so that females never ‘find who they are’ and have a continual avoidance of themselves, and have problems with their identity.  This gives the female a means to hide the ‘female dilamma’, as well as other problems they may have.  It also creates, in the female, a tendency to have what can be described as the ‘two minds phenomena’.  One mind generally does the ‘acceptable image’, giving the illusion of being secure and being a part of things.  The other mind hides their real self, along with its problems.  For some females it can cause a lot of problems and they struggle with it.

EXTERNAL AND SOCIAL ASPECTS TO THIS PROBLEM

What have caused the failure of the female?  This is something I have been looking at for a quarter of a century.  At first I thought it was consumerism, and such, but my inquiry began to show that there was more to it than that.

Of course, I’m sure many females, in their commitment to accusation and blame, will say it is the male or societies fault . . . they are innocent victims remember!  My inquiry has shown that there is little truth in this.  I see nothing particularly bad in the male or societies treatment of the female.  In fact, my observation is that the male and society are generally supportive of the female in Western society.  When it does fail them it fails the male as much as it does them, though in different ways.  In other words, I see no truth in their claim that the “male is against them” or that there is some “conspiracy” to enslave them.  I accept these as female fabrications and are symptoms of their problem (the ‘female dilemma’).

An interesting point that I should note is that I was utterly stunned by this problem when I first saw it in the late 1980’s.  I actually was baffled and couldn’t explain it until about the mid 1990’s when something happened that is quite revealing.  At this time I become disillusioned with the U.S.   I began to question its whole perspective and point of view.  The end result is that I ceased to support many American points of view.  As I abandoned many American viewpoints I found that I began to understand this problem more . . . it became more clear.  In effect, I saw that Americanism hid a lot of this problem under all its “high cause”.  Because of this, the more you believe in American “high cause” the less likely you are going to see it.  Its probably no surprise that they tended to use Americanism to hide behind (as I describe below).

Here are some of the influences I have seen over the years:

Post-Christianity

The failure of Christianity, in a way, is the beginning of the failure of the female.  With its fall the female, also, began to fall.  We must remember that, for centuries, life was controlled by Christian belief in Western Europe.  This instilled great Christian belief in the lives of the people.  One of these is the idea that we are all sinners.  This idea of a sinner was very influential in Western Christianity.  It basically taught us that we are bad people.  But Christianity also taught that, through Christian belief, we were all ‘uplifted’ and were ‘saved’ from being sinners.  With the failure of Christianity, after the Protestant Reformation in the 1500’s, we begin to see the eroding of Christian belief to the point that it is greatly eroded by the 1800’s.  This is what I call the Post-Christian era.

When Christianity failed the ‘uplifting’ and ‘saving’ disappeared but the “we’re all sinners” point of view remained.  As a result, it created a general ‘downcast’ attitude in the people and a “we’re bad” stance in much of the population (which continues to this day).  I’ve spoken about such things in an article called “Thoughts on Blind Christianity – some effects of the post-Christian era“.  The effects of this is to create an attitude in the female which I often call ‘self-effacing’.  They basically tended to degrade themselves and think they are bad people.  Because of this, they tended to see everything femalish in a bad light.  In short, the “female is bad” is a variation of “I’m bad” which comes from the Christian “I’m a sinner”.  I tend to feel that this attitude is the actual source for much of the “female is a victim” and “everything femalish is bad” mentality in American females.  Its a remnant of Christianity, a continuation of the idea that we are all sinners.   The effect of Post-Christianity is a tendency to have an attitude that is self-effacing, self-undermining, self-defeating . . . in short, self-destructive.  This attitude has caused a tendency of failure on many levels:   as a people, as a culture, in our belief systems, and who we are as people (In this case, the female).

Reflecting America’s self-destructive viewpoint

In some respects, the ‘failed sex’ follows the pattern of America’s self-destructive mentality.  I have written articles on this such as “Thoughts on how the U.S. is undermining itself with its own ideals – the ‘God-ordained democracy’ thats frightened of authority“, “Thoughts on my saying, “The U.S. has done great effort to destroy human things but they’ve done nothing to replace what they’ve destroyed” – America’s self-destructive mentality“, and “Thoughts on how America is destroying the basic foundations of human society and are a threat to themselves“.  Basically, America has a mentality that tends to undermine itself.  This, really, is a continuation of Post-Christian mentality, of self denial as a righteous cause.  This Christian-based point of view was passed onto the political theories that America created, which just so happens to be about the same period of time that Christianity failed.  In some respects, American political theory is a “political Christianity” reflecting Christian ideas in a political framework, such as the democratic worship of the “people” as reflecting the worship of Christ in the “body of Christ” (a Christian representative of the people).  Because of this, America has taken on views, and the problems, that are found with Post-Christianity:  a tendency of self-undermining and self-destructiveness.

In effect, the American female, being imitative in character, have continued the American self-destructive attitude as a way of life for the female:  just as America undermines itself “in the name of democracy” so have the female undermined themselves “in the name of democracy”In this way, the ‘failed sex’ is actually a reflection of American political viewpoint, following along the character of the society they live in.  I guess its really no surprise that many American females uses American political viewpoints to justify what they do.

Political/legal ideology

Contrary to what it may seem, democratic-based political/legal theory has only helped to promote the failure of the female and female institution.  Its done this primarily by promoting means for the female to undermine herself.  Its done this a number of ways:

  • By supporting their flight from femininity.  A good example is how they have made anything female an ‘oppression’ or ‘enslavement’.
  • By allowing them to idealize non-female things.  A good example is the idea of ‘equality’ which allows them to desire to be like men.
  • By giving the illusion that they don’t have female problems.  A good example is also ‘equality’ which makes them think that they are guys, devoid of female issues and concerns.

In other words, despite the “good” it may seem to promote it actually has been used to undermine the female.  And I must point out that it is the female, herself, who has done this undermining with political/legal theory.   Because of this, the female is really responsible for causing great distortion and degradation in political/legal theory.  In fact, part of the great joke that modern law has become is based in the female and in her use of the law to undermine herself.

In many ways, the political/legal theory has created the perfect ‘cover-up’ of something that sounds legitimate and appearing with authority.  This is because of the apparent authority that political/legal theory gives.

The Influence of Mother Mary

Christianity created an image of the mother in Mother Mary, mother of Jesus.  Naturally, since she is the “mother of God” she would be seen as emulating the best in the female.  Since Christianity is rooted in the idea of love it was perceived that Mother Mary was a loving motherly person.  As a result, this image would be used as the best example in being female.  In actuality, this image of Mother Mary which, interestingly, is largely fabricated (as there is not a lot of scriptorial references to her) would become the basis of an ‘ideal female’.  So we see that, from the beginning, the ‘ideal female’ is sort of based in an ‘imagined image’.  In many ways, this tendency would plague the female down to today.

Some traits of the Mother Mary image include:

  • A selflessness.  The mother must be completely selfless placing her family before herself.
  • A continual lovingness.  They must always be loving and caring.
  • A happiness and joyful disposition.  They must never get upset but maintain a happy and joyfulness.
  • A prettiness.  Mother Mary was usually viewed as being particularly pretty so that females had to maintain such things, both physically and in their character.  This often causes great stress on the female to maintain this.

The natural slavish-like mentality of the female made it so that many females followed this ideal, even to the point that it caused some of them problems.  In short ,they HAD TO follow it, creating much strain on the female.  As a result, it created a number of problems for the female:

  • It made them pursue an ‘image’.
  • It tended to lead to a slavish attitude in pursuit of this image. 

Since Christianity lasted so long it instilled these traits, along with the problems, in much of the females making it a significant part of the ‘female life’.  I, myself, can see these traits in many females where I live, of how they view themselves as ‘pure’, an ‘angel,’ and such.  I can also see that it takes a lot out of some of them.  Even though Christianity seems almost non-existent the hidden influence of Mother Mary is still powerful for the females.

The Victorian Mother and the British Class System

It seems that a very significant thing that happened to create the failure of the female happened right after the Napoleonic wars.  With the rise of business after the wars there developed a richer merchant class that allowed people to afford things.  This allowed some of the population to imitate the nobility or upper classes in England.  I call this tendency the ‘pseudo-nobility’.  Many Victorian mothers would practically “force” this way upon their daughters, forcing them to act like a noble lady.  This became so prevalent that it practically defined the Victorian females life.  In so doing, though, the Victorian mothers cut their daughters off from the centuries old existing ‘female culture’ created by the mothers before them and which took centuries to create.  In this way, the Victorian mothers actually alienated their daughters from a healthy female lifestyle and forced upon them an artificial lifestyle not necessarily suited to the female life.  The fact of the matter, as history shows, is that the ‘pseudo-noble lifestyle’ did not create a healthy female lifestyle, though it gave the illusion that this was the case.  The females appeared ‘proper’ and all that (they were imitating the nobility!) but, deep down, its failure was causing problems for girls . . . it subsequently helped make the female fail.

It altered the pattern of behavior  in the ‘female life’ such as:

  • The tendency to abandon traditional female culture, female life, and female things.  In short, they abandoned the traditional female way of life of the mothers before them.  Being that they were now following a ‘pseudo-noble’ image of the female, the traditional female way of life was viewed as ‘lower class’ in respect to the British class system of the Victorian era.  Accordingly, it caused a view that the old ‘female culture’ as a form of degradation (or ‘lower class’).   In so doing, they made the ‘pseudo-noble’ female the exclusive form of female having any dignity at all. 
  • The tendency to imitate, mimic, or ape things.  The ‘pseudo-noble’ attitude is one of imitation, of trying to be like the nobility.  Because this is so critical in this behavour it became very influential in the female life.
  • The tendency to hide behind illusion:  artificiality.  Trying to ‘play act’ a noble lady created, in many females, a tendency to ‘play act’ as a character trait, causing an artificiality and a phoniness to the female life that continues to this day.
  • The tendency to social climbing.  The ‘pseudo-noble’ attitude is one of social climbing.  Because of this, it made many females wanting to social climb whenever they can.  I can see this in many females now.  In this so-called “classless society”, though, the social climbing consists primarily in taking the male position or role or in pursuing social ideals.  As a result, they want to be the breadwinners, have a job, get a degree, play sports, achieve this and that, and other things.  There is a belief that this stuff will ‘better’ them.  This is basically social climbing, intended to make them higher up on the social scale, which is nothing but a continuation of the ‘pseudo-nobility’ point of view.  In  many ways, this type of attitude is making it so that the female is actually continuing the British class struggle perspective in this society.

All these traits are seen in the American female nowadays.  We must remember that this is a ‘new female lifestyle’ that the Victorian mothers taught their daughters.  This image of the ‘pseudo-noble’ female was ‘conjured up’ by them as if out of nowhere, which is why its created a lacking female life . . . it did not have the benefit of centuries of experience.  But because their mothers taught them this, it became ingrained in much of the females life down to today.

Overall, though, it created a tendency for females to become ‘phony’ or ‘artificial’, to deny who they are, and try to be something they are not . . . all traits of the ‘failed sex’.  Because of this, we can see the ‘pseudo-nobility’ was very influential in the failure of the female.  In some ways, it set the pattern for it.

Another thing this brings up is the influence of the mothers.  As one can see, this phenomena appears to be a condition where the mothers enforced these values on their daughters.  In turn, the daughters enforced it upon theirs and so on down the line.  This more or less means that the failure of the female has large influence in the mother/daughter association.  I wrote an article involving aspects of this called “Thoughts on a Victorian cause for female low self-esteem in Western society: a failure of the Victorian mother???“”.

In addition to that, the Victorian era created a unique character of person.  One of the manifestations of Victorianism is an incredible self-consciousness (I mentioned some things about the Victorian character called “Thoughts on the Victorian character“).  This incredible self-consciousness created, in many Victorians, a tendency to be neurotic and constrained.  In other words, by being too aware of themselves they began to restrict or ‘repress’ themselves, often to great extremes.  For the female, especially, it would have great impact.  It would probably play a big part in the creation of the ‘female self-conscious panic’, as described above.  In the females training at being ‘noble’ they had to be especially self-conscious, as they had to ‘behave properly’ all the time.  What self-consciousness did, though, is predispose the female to a mental weakness and neurosis, a hallmark trait of many Victorian femalesAs time went on this would weaken the female, predisposing her to ‘failure’. 

TV, Soap Opera’s, and Social Media

My observation seems to show that various forms of social media have made great contributions to the failure of the female.  It seems instrumental in the destruction of the housewife at first.  Later it would undermine the female as a whole.  I should note that, by ‘social media’, I mean an artificially induced social experience.  In general, it is not face-to-face, with direct human contact, and generally involves a machine.  This takes place in several ways:

  1. Observation.  This is basically watching and seeing people or what people do.  The person remains passive.  In general, this seems to have effect but its somewhat limited.  The TV and reading things on an internet sites are good examples.
  2. Experiencing.  This is when the female takes deliberate effort.  This tends to have great effect on the female.  Talking on telephones and writing on internet sites are good examples.

The TV seems to be the first significant social media to appear.  This began in the 1950’s.  The coming of soap opera’s would play a greater role by the 1970’s and cause a great deterioration.  I wrote an article about this called “Thoughts on the problem of the ‘soap opera housewife’ and the ‘social media female’ – “The media absorption”“.   The new social media has replicated these problems in the females of today.

The basic effect of these things is that, at first, it destroyed the housewife by taking the ‘center’ out of the ‘female life’ and ‘female institution’.  It did this by the enticing and mesmorizing pull of TV, soap opera’s, and the associations of people they saw there.  Through these things the female would watch other people having experiences and emotions and relationships.  Once the TV was shut off the house, then, became ‘empty’, so to speak, making her life seem dreary.  The area where the female has been for centuries – namely, the home – became ‘dead’ to the female . . . the female ‘center’ was pulled away from her roots.  The effect of this was an undermining of not only the female herself, but the ‘female life’ and the ‘female institution’.  In effect, the female hood ‘failed’ by being lured away by the enticing pull of other peoples experiences and affairs the social media initiated. 

My personal feelings is that this is far more important than we may realize.  In fact, I often feel this is responsible for the destruction of the housewife, at first, which undermined the female as a whole, leading to the greater failure of the female.  One can see it anew with the new social media.  Their life centers on their phone and Facebook and things like that.  They ‘live’ there and it is where their ‘associations’ with people are located, all in virtual reality.  It as if sucks their attention and life into it like a vacuum.  How can a viable ‘female institution’ be created under those conditions?  How can a ‘female life’ be created?  How can a female hood be created?  When their ‘center’ of life is in social media and virtual reality, then what becomes of the rest of life?  Here is one of the failures of the female hood.

It seems, to me, that the social media has guaranteed the ‘female institution’ will not exist.  The reason is because it absorbs too much of the females energy.  Their whole heart and mind is in it.  This shows that for a ‘female institution’ (or ‘male institution’ for that matter) to exist they must have their heart and mind in it.  When its not there, it fails.  Since the social media (TV, cell phones, internet, etc.) so absorbs their hearts and minds a ‘female institution’ will never be maintained, no less created.

The Effects of the Consumerism

Initially, I thought consumerism had a lot to do with the failure of the female.  I even used to say that “the washing machine destroyed the housewife”.  I now no longer believe this to be true.  I feel that, by themselves, consumerism couldn’t of created this problem.  There are too many elements involved with this problem, such as the fact that there are too many personal ‘issues’, political/legal mumbo-jumbo, and so on.  This shows that we are dealing with a far greater problem than “washing machines”.  My observation seems to show that consumerism actually had minimal effect than what it may seem.  Its contribution could be described more as ‘minor’, more in the line of something that ‘aggravated’ other conditions rather in causing the conditions. 

In fact, I still feel that the housewife, for example, is still a “viable institution” if the females would make it so.  In fact, I often feel that if the housewives would act like housewives, as their mothers have been doing for centuries, a family could probably live on very little money and families would be stronger.  But the females no longer know how to do that.  As I myself have observed, they have degraded the housewife down to nothing.  There are too many things that turn their hearts and minds from it and pull them away.

Society and the Problem of the Cover Up

The many attempts at covering up this problem, as described above, actually helped not only cause this problem but have helped it to continue.  This is because the problem can not be addressedAs a result, it made it worse over time.  One reason why is that the cover up how now become social.  You cannot speak about or criticize the female socially which, in effect, makes the cover up a social issue.  How can any problems gets solved with a mentality like that?  One can see how this only helps this problem to grow.  As a result, one aspect of the ‘failure’ of the female is how society CANNOT address female problems and, when it does, it is restricted in how it does it.  Many females, and society, would go through great lengths to cover up their problems so that NO ONE could talk about it, not even psychologists (as I, myself, observed when I was at the University studying psychology . . . see my article “Thoughts on why a ‘female psychology’ can’t be developed effectively“).  They did this in many ways such as:

  • The use law and politics.   An example is how they turned themselves into the ‘oppressed’ or ‘victims’.
  • The use of American ideals.   They would make everything out as rights violations, for example.
  • The assumption of ulterior motives.  They see themselves as victims, try to be men, and so on.

Because of these the female would only be looked at from certain angles and certain perspectives.  The effect of this is to create a distorted view of the female and one that was ‘acceptable’ to the female.  In some ways, it was like trying to create an illusion by twisting truth and fact around.  It was this observation, made during this time, that greatly impressed upon me that females had ‘issues’ about themselves and would go to great lengths to hide it.

One form of this cover is called feminism.  In actuality, feminism is rooted in the ‘failure’ of the female hood.  Its philosophies, and points of view, are attempts at a solution which, in reality, are just forms of a cover up.  In this way, feminism helped promote the ‘failure’ of the female hood.

Education and Learning

Despite what people may think, and how it conflicts with America’s view of the grandness of education, my observation is that education (that is to say, learning things on any involved level) seems to impair the females and hinder their growth.  Though they may sound ‘educated’ and knowledgeable, and fit the mold society makes for that, they seem to lack something as if something is ‘missing’.  It seems, to me, that this ‘missing’ quality, for the female, is because education and learning has become an avenue for the ‘blurring tendency’.  Education, with its emphasis on imitation, has become just another way for the female to ape something.  Often, education becomes nothing but an avenue for aping or, rather, blurring themselves with something else (namely knowledge).  They end up aping facts, information, and knowledge all the way to aping social status an education may bring.  In this way, education and learning in female tends to lead to the ‘blurring sickness’.  So we see that education and learning is not inherently suited to the female character, which is no doubt why the female never used to cater to it.

Another aspect of this that they did not create it.  We must remember that education is a ‘male thing’ and it is the male who created it.  Its only natural that it reflects male traits.  Because of this, education is not the same for the female character as it is for the male character.  So we see, in education and learning, that the females are adopting something ‘foreign’ to them.  In so doing they blur themselves with a ‘foreign’ something that does not reflect female tendencies, losing themselves in the process.   In other words, education and learning becomes a means for the female to ‘not be herself’ and to lose a genuineness of who she is.   It, therefore, moves her away from who she is, and, as I’ve mentioned above, this ‘not being herself’ is one of the reasons why the female has failed.  My own experience and observation has shown that the females who demonstrate the most genuineness have little education and learning.  This is because they have little to corrupt or distort their natural tendencies.  Because of this, they can be who they are.  It appears that the more they learn the less genuine they become.  They also seem to have more “issues” and they generally have a slew of facts and figures to hide that fact (part of the cover-up).

Of course, this point of view about education conflicts with this societies high and mighty view of education and learning which automatically makes any education and learning as ‘great’ and ‘wonderful’ and ‘good for everyone’.  My observation is that this is not true.  Education is not ‘good for everyone’.  Some people are better without education and learning.  In fact, I feel that modern education is doing a great deal of harm to many people because education and learning is harmful to many people.  The great majority of females, it appears to me, are part of this group.  There’s also a lot of males who are part of this group, but it seems to be in less proportion than the female.  Originally, it was the damage that education and learning did to the male that brought this to my attention.  As I learned more about it I could see that the female was taking a greater hit, because of their different characters.  But, because this society praises education and learning the ‘damage’ is not noticed or blamed on other things.  Some articles I wrote on this are “Thoughts on the ‘squashed mind’ – the impairing effects of formal education“, “Thoughts on modern education – decreasing the value of ability“, “Thoughts on how modern schooling undermines kids – the ‘education sickness’“, and “Thoughts on the overvaluation of education“.

The Male Contribution

In this society, the male has, to some extent, contributed to the female failure primarily by going along with it and, basically, supporting the female on her path to failure.  Interestingly, this conflicts with what many females claim.  They have done this for a number of reasons:

  • They are pussy whipped.  They suck up to the female and agree with them no matter what.
  • Because of political belief or Nationalistic feelings.  Because many things are seen in the name of the Constitution, etc. many males will support it regardless of what it is.
  • They are frightened or apprehensive to disagree.  Remember, in this society, you can get sued for saying anything “wrong” about the female, or she’ll get “mad” (a point of view I’ve seen with many husbands).

Because of things such as these, there has been very little male resistance.  This is not to say that there isn’t.  Many males, from my experience, know that something is wrong (though they may not know it or understand) and will talk about things in private.  In fact, many of the things I have mentioned above have been casually discussed by many males in private conversations using different wording, of course.  Unfortunately, males have learned not to publicly say anything about the female.  Instead, they just blindly follow what’s going on.  In this way, one could say that the male contribution is primarily in apathy and blindly agreeing.  In many ways, at least in my opinion, this makes the males very much involved in the failure of the female.

THE ‘NEW FEMALE GROUP’ . . .  AN ATTEMPT TO REPLACE THE ‘FEMALE CULTURE’ AND ‘FEMALE INSTITUTION’

It seems, to me, that, under the current conditions of the modern world, a ‘female institution’ will never develop or exist nor will a ‘female culture’ be created.  What is starting to appear is something more like a broken down or fragmented ‘female group’.  That is to say, its just a group of females that are united in the fact that they are ‘female’ and demonstrate specific femalish traits.  The specific female traits they display seems to define which group they are in, as there are many groups in society.  As it appears to me, at this time, the differing ‘female groups’ is revolving themes such as these:

  • A female ‘workplace robot’.  Many females are displaying a great robotic quality in life and work.  More than likely they will become the robots of the modern ‘system’.  This appears to give them an illusion of viability and worth.  But all they are becoming are a bunch of automatons or robots.  As a result, many females are becoming ‘united’ in that.
  • A social-media slave.  This satisfies their need for the ‘other’, as described above.  Its primarily value is in giving the their socializing that they need.
  • The ‘conceit factor’.   The failure of femininity is making it so that many females are developing a particular type of conceit.  In fact, I can see a new type of conceitedness appearing nowadays.  In some ways, its defining a ‘new female’.  Typically, they have an inflated view of themselves, often thinking they are great and wonderful even to the point that they think the world revolves around them in some way.  A characteristic trait of this conceit, though, is that it hides their low self-esteem and bad view of themselves.  That is to say, it hides their ‘failure’.  In some respects, this conceit is meant to as if ‘off-set’ their failure, low self-esteem, and bad view of themselves.   By thinking that they are great they avoid their dilemma.  And if their conceit succeeds and works, their conceit only grows hiding their dilemma even more.  I can see that an aspect of the new ‘female group’, nowadays, is rooted in this conceit where many females are developing it into an art form.  The problem is that, as far as I can see, it solves nothing except in satisfying a concern for themselves.

These conditions will give a temporary satisfaction to certain impulses but will not give the female any great viability or growth in my opinion.  The robot tendency caters to females need to follow, the social-media factor caters to their need for other people, and the conceit factor caters to their sense of importance.  These all seem to ‘satisfy’ aspects of the female character but only a small part of it, nor does it make them “viable” in society and as a person.

The fact is that the ‘female group’ is not the same as a ‘female institution’ or ‘female culture’ . . . it lacks no viability or power, no history, no wisdom, no tradition.  In addition, it does not cater to female inclinations, giving them specific place and role in society.  As a result, it does not offer the female much growth and worth either.

In actuality, what this shows is that the female has already lost her worth and the ‘female group’ is the attempt at holding onto some form of value.  Like many other things with this problem it is primarily and illusion.

THE REAL ENEMY

All in all, I have found that, in general, the females are their own worst enemy.  Though society, and history, have made some contributions, I do not feel that it would of caused the failure of the female by itself.  It seems that the female is largely to blame for making themselves a failure.  Much of this failure is based on their actions, their feelings, their beliefs, and their effort.   If the females are “victims”, they are really victims of their own character traits.  I see no real evidence that the male, society, or history deliberately forced the female to fail.  I see no real evidence of anything like a conspiracy or attempt to degrade, enslave, belittle, or undermine the female by the male, society, or history.  These all appear to be female fabrications.

Sadly, a lot of this damage has root in female character traits.  In fact, many of these traits are now working against them.  An interesting aspect of this is that, because of the female character, most of this damage is being done unconsciously and without their control.   They are usually unaware of what’s going on (if any were I’d be surprised).  This means that it is sort of a ‘hidden destructor’.

THE PROCESS OF FAILURE

Overall, it seems that the ‘failed sex’ is a result of a long-standing historical process which has been going on for several centuries and have been made up of many different elements which have basically added up to create this problem.  Any one of these problems (or several for that matter) probably could not of created this problem by themselves.  But all of them together have added up to create this problem.  This means that it is an accumulative condition created by a multitude of elements which have all contributed a small part over time.

There seems to be a number of dominant stages in this process:

  1. Post-Christianity.  This created the view that the female is bad.
  2. Pseudo-Nobility.  This created an attitude and mentality in which the females abandon the old ways (the existing ‘female culture’ and ‘female institution’), create a false new way, blindly imitate, and become social climbers.
  3. The political/legal era.  This gave them what appears as an ‘authority’ to flee their female hood and complain about their female problems.
  4. The social media.  This created a slavish attitude and the development of a false ‘female culture’ or ‘female institution’ and a turning away from their existing condition.
  5. Traits working against them.  As this process went along it increasingly created a condition where their traits no longer became productive and lost their meaning.

A unifying element of all this seems to be the media and mass communication.  I feel that, without these, the various elements probably could not of been unified enough to create this problem.  They would of been things that ‘came and went’ with varying generations.

In effect, this process created a condition where the female basically alienated herself, over time and in varying ways, which had the effect where their own traits worked against them.  The bulk of these conditions were initiated, and maintained, by the female herself or reflecting a negative aspect of the female character which worked against them.

ITS EFFECT ON SOCIETY

The failure of the female hood has had negative effects on society, in my opinion.  A lot of this is being overlooked, though, largely because America has developed a political-based viewpoint instead of a human-based viewpoint.  Because of this, America neglects the human aspects of things.  Just as long as things fit their political viewpoints its viewed as “good” even though it may actually be destructive to human things and institutions (over the years I’ve sat and watched this happen over and over again and again in a multitude of ways).  As a result of this, since this problem has become hidden behind a lot of political theory (equality, opportunity, etc.) the human side is neglected . . . that is, its destructive aspect is overlooked.  In fact, its so draped under political theory that its hard to see the problem at all.  This makes it so that it has become one of the many ‘hidden destructive elements in American society’.  These are elements that are destructive to human things and institutions but are hidden behind political theory making them appear unseen.  This shows the power of political theory in American society . . . far more powerful than people think.

Looking beyond that, the ‘failed sex’ primarily has taken the “female” out of society and human institutions.  This has created a number of ‘female character types’ such as:

  • A superficial female hood.  These are girls that try to maintain a ‘femalishness’ but in which there is no ‘female authority’.  They have a range from ‘prissy’ to being ‘sluttish’.  Of all the females, these are the most ‘genuine’, I’ve found.
  • A female identity based in political theory and American ideals.  These include characters like “Ms. Independence”, “Ms. working mother”, etc.  These all sound good politically, and generally cater to American values which give them the illusion that it has value.
  • A ‘workplace robot’.  As I said above, this is probably going to be the primary value of the female in the future.  It also gains particular authority as it caters to political theory and American ideals.
  • A “slave”.  A female that mindlessly and blindly follows everything.

These are all inadequate, almost pathetic, replacements for the “female”, in my opinion, nor do they have any of the ‘authority’ the female once had.  In fact, none display ‘female authority’.

I mention ‘authority’ for a reason.  I wrote an article many years ago called “Thoughts on authority and the three forms of authority in human society” in which I describe how there are three forms of authority in society:  male, female, and the child.  Each are needed to make and support human society.  I compared these three authorities to a three legged table.  When one leg fails they all fail.  In this way, the failure of the female hood, with its subsequent ‘female authority’, has become a significant part of the ‘female contribution’ of the undermining of human society in America.

I should also point out that ‘authority’ is rooted in the manifestations of innate tendencies which is developed by following natural inclinations.  That is to say, a person can’t just ‘pretend authority’ (in the same way as the ‘failed sex’ tries to ‘ape’ the male, thinking that imitating the male makes them the same as a male).  Authority comes from within, its source.  This is one of the reasons why every society in the world, since the beginning of time, have developed a ‘female culture’ and ‘female institution’ . . . to promote these qualities and to develop these authorities.  As I have said, the failure of the female hood is rooted in the fall of the ‘female culture’ and ‘female institution’ whose purpose is to develop this authority, as well as naturally appearing female traits.  Their failure have degraded the development and growth of ‘female authority’ and female traits causing the creation of the ‘failed sex’.  Since the ‘female authority’ is absent in society it has deprived society of its influence.  In this way, the failure of the female hood has helped to undermine society.  But, in this society, a lot of this has been hidden by political theory and other things making it seem non-existent.  

AFTERTHOUGHT

The 30 some odd years of watching the American females has shown, to me, that there is a problem with their view of being a female and what a female is.  As far as I know, this has not been acknowledged but, like many things associated with the female, it is hidden and not mentioned.  Remember, we can’t talk about female problems (besides, since I’m a male its obvious I’m wrong about it all anyways!).  Despite this I have looked at it anyways and noticed some issues which I have written above.

In general, the American female has seemed to move away from herself, often trying to be someone who she is not making some females more like a hypocrisy than anything else.  Many females has hid this fact by many things, such as portraying the female as a victim of the male or society or by trying to be like a man.  Acts, such as these, only confirm that there is a problem as a normal healthy person would not claim such things.

Initially, I thought this was a reaction to the modern world, which is common with the male.  The female character, being different than the male, has not followed this path.  I’ve found that the modern world, and society, isn’t quite as critical as I thought.  The bulk of the damage seems to be a result of traits found within the female which are now working against them.

Overall, it appears to me that “the female hood did not fail the female, the female failed the female hood”. 

———

Copyright by Mike Michelsen

Posted in Britain and British things, Dehumanization and alienation, Historical stuff, Modern life and society, Psychology and psychoanalysis, The male and female, The U.S. and American society | Tagged , , , , , , , , , , | Leave a comment

Thoughts on instinct, intuition, and inspiration

Here’s a thought I had:

In the article “Thoughts on three forms of conception” I spoke of the three forms of conceptions (Imitation, Creativity, and Intuition).  Of these, intuition is the oldest forms in creatures, as all creatures have it.  This is followed by the creative, found in a smaller number of creatures, followed by the imitative, found in even a smaller number.  This makes imitation, in a sense, the most ‘superficial’ of the forms, which is probably why I look down on it so much.  It lacks depth.  I have always saw intuition as ‘deep’, probably because it is the oldest form seen in creatures.

Intuition seems to refer, in its simplistic form, to instinct.  As I use it here, instinct refers to an innate tendency, something that is ‘within a creature’.  In that way, instinct is a reference to a ‘reality’, a ‘truth’, the ‘fact’ of existence as it establishes an innate condition within a creature which determines how it lives.  In many ways, instinct defines the reality of a creature, defining what it is and what is important.  This makes instinct, really, the ‘great truth’ of any creature.  Because of this, one could say that instinct is the base of a creatures conception and reality.  In other words, since instinct is a part of the innate makeup of a creature it shows that instinct or, rather, natural innate tendencies, create the basis of a creatures reality and conception of the world.  This more or less says that a creature does not ‘learn’ anything new, in actuality, but bases everything on an already existing reality or ‘truth’, rooted in the instinct.  In short, it cannot learn what instinct does not allow it see.  One can speak of this as the instinctual reality.  This already existing reality is solely based on what a creature is designed, so to speak, to do and refers to a number of things:

  • A creatures behavior.  This refers to what a creature can do.  If instinct inclines a creature to scurry into a hole when it senses danger (such as with a squirrel) then it will not create a hunter-like conception of the world (such as with a hawk).
  • A creatures physical abilities.  This refers to what a creature is physically capable of doing.  A human, for example, does not have the physical capability to live in the water like a fish.  As a result, a human does not creature a ‘water creature’ conception of the world.

So we see that I tend to view instinct as not only the creatures behavior but its physical characteristics as this allows it to perform its behavior.  Because of this, they are interrelated.

Any creature cannot learn beyond what it is “designed” to do.  In some respects, all a creature does is “apply” an already existing condition and reality (the instinctual reality) that is within them.  This act of “applying” instinctual reality to reality is really the three forms of conception as described in the article mentioned at the beginning of this article.  In that sense, then, the three forms of conception is nothing but the “applying of instinct” in an active way. 

Instinct does two things:

  1. It makes a creature do something.  For example, it makes a creature look for a mate or for food.
  2. It is in response to something.  For example, flinching in response to pain.

Here we see that instinct places a creature in an active role in the world.  That is, it makes it interact with the world.  So we see these as the basis for any creature:

  • Passive – instinctual reality (what a creature is “designed” to do).
  • Active – the three forms of conception (the active applying of instinct with the world).

All creatures must have these.  In some sense, these two qualities define living creatures.

I tend to feel that instinct goes beyond behaviors and actions.  I often feel that intuition is really the ‘shadow of instinct’ in our lives.  That is to say, it is the continuing presence of instinct in our lives.   It is not instinct itself but a remnant of a presence of it.  This would mean that intuition is actually a “sense”.  To be more specific, it is a “sense of an earlier self”.  I speak, in particular, of the pre-self (see my article “Thoughts on the pre-self, primal self, world self, post-self, and the greater self“).  This is the self before the self has appeared.  As a result, in the pre-self condition instinct is felt as our self.  This is because the self has not appeared yet.  In other words, we perceive ourselves as instinct.  What it does is perceived as us . . . we are it.  This creates a deep inner sense and closeness with the instinct.  This makes intuition seem ‘deep’ and ‘awesome’ at times.

But, the growing self eventually collides with instinct.  Coming desires and wants, and ones will, ends up conflicting with instinct and its innate nature.  This conflict creates something like a schism . . . the separation of instinct and self begins.  As the self develops even more, the schism creates a number of senses within the self such as:

  • That something controls us.
  • That something moves us.
  • That something is within us.

These senses, really, create the base of intuition.  In other words, the sense of intuition is based in the separation of self from instinct.  Since its a residue of the pre-self we could describe this as the intuitive pre-self.  In this condition, the sense of self is not strong enough to overpower the sense of intuition.  In this way, it creates something like a ‘sense of self with intuition’.

The sense of the intuitive pre-self is felt throughout our lives, some people more than others.  Some people, though, have a greater sense of it which may help them ‘tap’ it, so to speak.  This is not because they “become” the intuitive pre-self but because their current self is open to it.  We could speak of this tendency as the intuitive self.  This is that part of ones self that is aware, open, and able to focus on the intuitive pre-self.  This intuitive self appears as two things from the intuitive pre-self:

  • As a ‘sense’.  One could describe this as a sense of a ‘connectivity’ to the world that can become spiritual.  Because of this, it can be described as contemplative or ‘prayerful’.
  • As an ‘insight’.  This is when intuition actually creates an awareness or knowledge that one is not normally able to attain.  Sometimes it can appear almost miraculous.

Normally, people equate intuition with the ‘insight’ variety.  In actuality, ‘insight’ is the lesser form (as it appears the least in life) and, in my opinion, it is the least effective.  This is primarily because ‘insight’ is:

  • Sporadic.
  • A specific type of knowledge involving specific things.
  • Limited in its effects.

To me, intuition as a ‘sense’ is the most powerful manifestation of it.  This is because:

  • Its a constant sense.
  • Its an awareness.
  • It affects ones growth.
  • It creates a greater view of life.

In other words, intuition as ‘sense’ has more life-affecting effects and can change a person.  Intuition as ‘insight’ does not do this.

The person who tends to emphasize the intuitive sense tends to feel it strongly.  They can be described as ‘seeking intuition’.  In general, ‘seeking intuition’ is generally a tendency to abandon creativity and imitation (as described in the three conceptions article I mentioned at the beginning) and to continually ‘look inward’. In general, they tend to seek the intuition as ‘sense’ with occasional ‘insight’.  The effect of this is that it creates an intuitive disposition.  This fact reveals an interesting quality:  people with intuitive disposition tend to ‘look for’ or ‘seek’ the intuitive  pre-self.  In that way, it creates what can be described as an intuitive quest.  This tends to create a quest that entails a search not without a person but within a person.  I should point out that this is, in fact, a search, a questioning, a seeking, a hunting.  This shows a need  and a need more or less says that there is a sense of lacking.  This shows that intuition fulfills a need because something  is lacking.  In this way, we can speak of the intuition void.  This is the void a person with the intuitive disposition feels.  They quest to have it ‘filled’, so to speak.  In actuality, what this void consists of is a void within their self.  Basically, their “self” is incomplete and seeks the intuitive pre-self to complete it.   This, then, is a reflection of the ‘greater self’ (which is described in my article on the pre-self, post-self, etc. above).  This ‘greater self’ reflects a need to bring all the self’s together into a greater whole, from ones current self to ones early self, before one had a self.  Because of this, the intuitive disposition often tends to create a person who looks at the world more roundly and wisely and religiously . . .  reflections of the ‘greater self’.  I describe this quality as contemplative and their intuitive quest can be described as contemplation.  Because of this, what I am speaking of here, when I speak of intuition, is really a contemplative attitude in people.  I am not speaking of seeking specific ‘insight’, ‘miraculous knowledge’, or specific ‘knowings’, but the seeking of the ‘sense’ of intuition.

As I said above, it seems that the intuitive quest begins by the abandonment of the creative and imitation forms of conception initially.  That is to say, one must ‘let things be’.  This shows how the intuitive quality tends to be passive in nature.  The creative and imitation forms are more active, requiring a person to do something.  When this happens the self figures prominently and basically pushes intuition out.  This shows a basic intuition/self conflict, that when the self is strong, intuition fails.  As a result of this, intuition requires a loss of self.  Because of this, intuition is often associated with the forgetting of ones self, self-abandonment, self-destruction, and death.  The loss of self tends to open the self to the intuitive pre-self, allowing it to experience it.  But it does not end there.  It must be used and integrated with the self.  Remember, the purpose of the intuitive quest is the development of the ‘greater self’.   The creative and imitative forms become critical hers as they are used by the self to complete intuition and, therefore, create the ‘greater self’.  The creative and imitative forms affect intuition in these ways:

  • The creative form uses intuition by creating a way for it to be manifested (a belief, a purpose, etc.).  Without the creative form to give intuition a ‘face’, so to speak, it remains a ‘sense’ and, in so doing, behaves much like a mist or fog in ones life.
  • Imitation gives a guidance to the creative form.  It does this by example, using existing knowledge and authority, etc.  Without imitation intuition tends to go nowhere and often is not even noticed at all.

And so we see that, the full effect of intuition requires creativity supported by imitation As a result, intuition requires all forms of conception to be complete and to develop the ‘greater self’. 

As a result, we see these stages in the intuitive quest:

  1. Intuitive disposition.  A person must be predisposed to this tendency to begin it.
  2. The intuitive quest.  This quest must be carried out, of course, to complete it and a person must initiate it.
  3. The loss of self.  A person must find ways to do this.  I’m under the impression that this is where most people fail in the intuitive quest.
  4. The sensing of the intuitive pre-self.  If this is not sensed nothing, of course, happens.
  5. The experiencing of the intuitive pre-self.  This, really, refers to the ‘opening up’ of the self to the intuitive pre-self and being affected by it.
  6. The use of the creative and imitative forms to give intuition meaning and direction.  Without these intuition goes nowhere.
  7. The ‘coming together’ of the intuitive self with the self:  the creation of the ‘greater self’.  When this happens intuition is really completed.

If we look at it simply, we can actually say that there are two main stages in the intuitive quest:

  1. Having intuition.
  2. Completing intuition.

These describe, in a way, the ‘two great hurdles’ of intuition.  Each pose their own unique problems and difficulties.  Common hurdles of ‘having intuition’ include:

  • Having an intuitive sense.
  • The creation of the loss of self.
  • Having an ability to sense the intuitive pre-self.

Common hurdles of completing intuition include:

  • Having no form or ‘face’ for intuition to manifest itself.
  • Having no example or authority to follow in the interpretation of intuition.
  • An inability for the self to embrace the intuitive pre-self and integrate it thereby hindering the creation of the ‘greater self’.

It seems that, in the intuitive quest, there is always a hurdle existing, some stronger than others.  Each one of us has a particularly strong hurdle we must overcome.  In many ways, the intuitive hurdles show a great mismatch of self’s, that the self’s are never always in ‘alignment’.  There are times when they are but, in the course of life, they keep getting mismatched.  A big reason for this is that, as we live and experience life, we tend to focus on the self which moves us further from our intuitive pre-self so that when we seek it again it is misaligned.  In this way, we are as if meandering between different self’s and having to occasionally be ‘realigned’ from time to time.  As a result, the hurdles of intuition are always existing, to varying degree’s and strength.

Intuition is not just a human thing.  It is seen in the animal world.  Since intuition requires a self the only creatures that develop it are creatures who develop a self, which are primarily mammals as near as I can tell.  It seems strongest in creatures that display these qualities:

  • ‘Delayed growth of self’.  These creatures go through a ‘childhood’ and growth cycle in their youth.  This creates what can be described as a lagging of self’s where the self as if ‘lags behind’ the intuitive pre-self.   The result of the lagging of self’s is to create a period of time when the self is not strong enough to overpower the intuitive pre-self.  As a result, the intuitive pre-self is experienced for a longer period of time unhindered by the self.  Because of this, the intuitive pre-self is open to the growing self for a longer period of time making the self more receptive to it.  This, in a sense, helps create an intuitive disposition.
  • The self gap.  Another quality is extension and projection, which is particularly strong with humans (though it may exist with some mammals).  In this there is a tendency to equate the world with the self.  In extension this happens before a self develops.  As a result, the world IS the self.  In projection, this happens after the self has developed and so we see our self IN the world.  The result of this is that it creates what can  be described as a self gap.  This is a sense of an absence of self.  That is to say, in extension and projection the self is experienced either as absent (as the self is the world), or partially absent (as the self is doing stuff in the world).  This creates a void-of-self which has the same effect as the lagging of self’s where the intuitive pre-self is experienced for a longer period of time.

Both these seem to predispose the creature to intuition not only in the experiencing of it but in the use of it by the self.  As to how extensive non-mammals experience these traits is difficult to say.

An important point here is that that there needs to be two separate self’s:  the intuitive self and self.  This, then, creates a layer of self’s as necessary for intuition.  This layering of self’s predisposes these creatures not only to an intuition but things like a ‘neurotic disposition’, so to speak, s well as unique mental experiences, such as dreaming, mystical feelings, religious feelings, etc.  Its possible that any creature that dreams has some degree of these feelings, though its difficult to say for sure.  No doubt, it is strongest in humans.

A much more involved form of seeking intuition is inspiration.  Seeking intuition, as I described above, is something people do naturally, some more than others.  Inspiration seems to require a character type and ability which many people don’t have.  In many ways, inspiration is a ‘deliberately seeking intuition’.  As a result, it entails a ‘willing of the self’ which is not really seen with seeking intuition.  Because of this, the self figures more prominently.   Generally, inspiration requires an active effort on the part of the person, an actual decision to seek it whereas seeking intuition just ‘sort of happens’.

Since inspiration is an extension of intuition the seeking of inspiration tends to follow the two traits of the intuitive self described above:

  1. The seeking of awareness and sense (the intuitive ‘sense’).  This consists of things like contemplation and prayer.
  2. The seeking of ‘things’ (the intuitive ‘insight’).  This could be knowledge, poetry, song, music, shamanistic journeying, etc. in which a specific ‘thing’ is sought, which could be an ability, an expression, a knowing, etc.  A common form of inspiration, seen commonly in humanity, are various forms of ‘art’ and artistic ability.

Typically, these are done with more deliberate effort and may even entail a specific technique.  In fact, I generally associate inspiration with a technique.  This could be anything like playing an instrument, writing a poem, and painting to an attitude, awareness, contemplation, or seeking a ‘mystical sense’.  So we see that the inspiration technique has a range from defined, such as playing the piano, to mysterious, such as contemplation.  Its not uncommon for some forms of inspiration to bounce around from extreme to extreme.

Because of the reliance on technique we see various things which are important with it:

  • The practice of the technique.
  • The benefit of previous experience.
  • An ability or skill at the technique.
  • A belief in the inspiration.

If any of these are lacking the inspiration technique suffers and, naturally, a person has difficulty.  As a result, the development of these qualities tend to benefit inspiration.

The article mentioned at the beginning of this article, about the three forms of conception, mentions imitation as one of the forms.  This brings up an important point:  one must be careful that one does not confuse imitation with inspiration.  In other words, just because you can do what another person can do does not constitute genuine inspiration . . . its just imitation.  I mention this as it is an easy mistake to make.  Many people make this mistake thinking that they are ‘smart’, for example, because they can understand relativity, or play a tune on the piano, both of which is something someone else created.  This is so prevalent that we could speak of a inspiration/imitation confusion.  Imitation, in many ways, is diametrically opposed to intuition/inspiration:  the more one imitates the more intuition/inspiration is hindered.

Also keep in mind that imitation is not the same as technique.  Technique is a certain set of behavior a person does to achieve something.  It tends to be more personal in nature.  It tends to be somewhat ‘mechanical’ in nature.  A ‘purely technique-oriented person’ would almost be robotic.  But keep in mind that technique can start off as imitation, and often does.  Its really no surprise that technique tends to also be diametrically opposed to inspiration in the same way imitation is.  Because of this, a person must move away from imitation or technique or the inspiration will begin to fail.  This need to move away from these can be described as the imitation-technique jump.  That is to say, a person must jump away from imitation and technique in order to find inspiration.  The inability to make this jump often means a person has no real ability.  The imitation-technique jump shows that though one generally begins with imitation and/or technique as a start, only in jumping away from them is genuine inspiration found.  To put it another way, imitation and technique are only the beginning, their continued use actually hinders a person.  This is another way of saying, in a way, that genuine inspiration must ‘come from within’.

Inspiration needs ability to be performed in particular.  Because inspiration is so personal, having ability is very important and necessary to make it successful.  As a result of this fact, a big part of inspiration often entails finding out where one has ability.  It can be a trial and error sort of thing, such as trying to figure out what instrument one should play or if one should draw or paint.

Because the self figures so prominently in inspiration the self tends to interfere with inspiration.  This makes it so that there is more of a need, in inspiration, to lose ones self in order to find or seek the intuition/inspiration.  As a result, techniques to lose ones self are critical with inspiration.  Some ways this is done include:

  • Absorption in activity.
  • A preoccupation in ones ability and how they do it.
  • A change in ones state of mind.

A person often has to achieve one or more of these have inspiration.  In many ways, only when a person finds these states is inspiration found.

There seems to be degree’s in the loss of self:

  1. The self is as if ‘distracted’.  In this case, its as if put in a situation where it does not notice itself, though its still there.
  2. There is a ‘disappearance’ of self.  This often entails a complete preoccupation of the self with something.
  3. There is a ‘death’ of self.  This is generally associated with religious belief.

The first two are conditions where inspiration is just an act one does, such as painting.  The third, in particular, reveals a quality that can have great impact on inspiration:  belief.  The importance that belief can have on inspiration can be quite dramatic.  In fact, I have found that belief is critical for any involved ‘deep’ inspiration.  Its so dramatic that one can say that there are two forms of inspiration:

  1. Mundane inspiration (playing the violin, writing a story, drawing, etc.).
  2. Mystical inspiration (based in belief).

In the former inspiration is just an act, an expression.  In the latter inspiration hits a person to the core (the pre-self . . . instinct).  This is because, in mystical inspiration, the belief is a force that as if ‘crosses the bridge’ to the sense of the pre-self, where the world is the self.  This is experienced as a religious-like feeling, oftentimes, and becomes a connection, so to speak, to ones earliest self.  In this way, mystical inspiration as if becomes a link to our earliest self.

In many ways, these two inspirations describe what can be described as a ‘circle of the self’.  Mundane inspiration takes this path:

the pre-self>>>the intuitive self>>>the self

The path, then, goes from the deepest self to our current self and stops.  In that way, we could call this the ‘half circle of inspiration’, so to speak.  Mystical inspiration takes that half circle path but then, through belief, it goes back to the deepest self, completing a big circle, much in this way:

the pre-self>>>the intuitive self>>>the self>>>the intuitive self>>>the pre-self

In this way, we could call it the ‘full circle of inspiration’ and makes a complete ‘circle of the self’, so to speak.  As a result of this, we can see that mundane inspiration tends to entail only an act of the self and, therefore, emphasizes the act itself:  its a question of what one does.  One paints, plays a musical instrument, etc.  Mystical inspiration, on the other hand, emphasizes the self:  its a question of what one is.  One reflects on life, god, ones meaning, etc.  Mystical inspiration, then, requires belief.  As a result, it generally is a matter of religion.  One could even go so far to say that the religious life, really, is nothing but the seeking of mystical inspiration, which is seen most profoundly in monasticism. 

So we see that instinct “ties” us to the world creating our ‘truth’.  The seeking of this “tie” is really the seeking of ‘truth’.  In this way, the seeking of intuition, and inspiration, becomes the seeking of ‘truth’. 

————-

Copyright by Mike Michelsen

Posted in Contemplation, monastacism, shamanism, spirituality, prayer, and such, Education and learning, Existence: Awareness, Beingness, Consciousness, Conceptionism, and such, Inspiration, free association, and intuition, Philosophy, Psychology and psychoanalysis, Science and technology | Tagged , , , , , , , , , | Leave a comment

Thoughts on three forms of conception

Here’s a thought I had:

It seems to me that conception of the world is made up of a number of forms.  These forms are made up of different qualities and traits of conceiving things.  Each has unique characteristics and manifestations.  These different forms blend together to make a generalized conception of the world.

THREE FORMS OF CONCEPTION

The three forms of conception are:

  1. Imitation
  2. Creativity
  3. Intuition

Each form has unique qualities and traits such as:

1. IMITATION

Imitation is a form of ‘repetition in the mind’.  Generally, we see, hear, or do something and repeat it.  The bulk of “smarts” and so-called intelligence, nowadays, is nothing but imitation in my experience.  That is the primary bulk of modern education today.  Hear, repeat on a test, get an A if repeated correctly.  One could almost describe it as ‘monkey-see, monkey-do’ type of thing.  This repetition by imitation is primarily memory-based and is rooted in ones ability to remember.  Some people are very good at this and have quite an ability at it.  In fact, there is a specific character of person that tends to follow this path.  I wrote an article about this called “Thoughts on the ‘memory-based character’, the ‘memory-based education’, modern education, and other things associated with them“.

Repetition by imitation can be of many things such as:

  • Information.  This is facts, figures, and such.  It generally consists of things you’ve heard (such as a lecture or documentary) or what you’ve read.  I often speak of this tendency as “mind stuffing” or being “spoon fed knowledge” because one is basically putting information into ones head.  It creates something like a “human encyclopedia”.
  • Procedures.  This includes things like math, something someone must actually do.  Generally, once a person does something they can repeat it again and again.  This creates something like an “educated robot”, people who know how to do things.

I consider imitation as the beginning of learning.  It is certainly, by no means, the end, which seems to be the point of view taken today.  In many ways, it is no more than a base, a foundation.  Because of this, I consider imitation the lowest of learning.  In this society, though, they have made repetition by imitation practically everything.  This is because its the easiest way to get an illusion of ‘education’ in the masses and because this system needs human encyclopedias and robots.  But, in this way, the lowest form of learning has been exalted to the highest.  This is one reason why I tend to look down on ‘formal education’ in the modern world.

I generally view imitation as being ‘supportive’ and a ‘guide’.  In this way, it actually ‘sets the stage’ for creativity and intuition by giving them direction.  One could compare imitation to an ‘example’ or a ‘mentor’.  Though they may be good and mean well they get nowhere if they remain in that state.  This is why imitation is only a starting point, a beginning.  It needs to progress further to be of any value.  This, though, is not as easy as it sounds.  The jump out of imitation can be difficult and hard to achieve.  Some people never will make this jump.  This is why I speak of the ‘imitative hurdle’, as it is a hurdle that must be jumped over.  Many people, though, will remain in this state making much out of imitation and repetition.  Many so-called intelligent people are actually of this sort.

Another aspect of imitation and repetition is what I call the ‘building block mentality’.  This is largely the taking of different things imitated and repeated and rearranging them into a new form much like building blocks.  This is still part of imitation as its just a rearranging of something imitated.  But there are times where it can go beyond that, and become incredibly creative and ingenious.  As a result, this mentality can, at times, be a means to jump the ‘imitative hurdle’ for some people.

2. CREATIVITY

Creativity is really a combination of the other two elements, imitation and intuition, which is why I put it in the middle.  Typically, creativity involves taking something existing and modifying it in some way.  It uses imitation as an ‘example’ to begin with, as a start and a guide.  It uses intuition to give it direction.  To truly create, in my opinion, requires intuition.  Creativity without intuition is really  just ‘making stuff’.

There are many existing things that creativity can modify.  These consist of things such as:

  • An object, such as clay.
  • An ability, such as knowing how to play the piano.
  • A knowledge of something, such as algebra to help you understand calculus.
  • An awareness, such as what experience has taught you.
  • An idea, such as an image of what you want to paint.

In other words, creativity requires something to start with, something to mold and change.  This makes creativity a form of changing things.

I generally consider creativity as having these qualities:

  • An ability to put something together from something existing.
  • A form of expression.

This makes it so that creativity is more than just ‘making something up’ or ‘making stuff’.  Expression plays an important role:  it gives creativity a deeper element and inspiration.  Oftentimes, expression is what forces creativity and causes it to be.  Many people, I think, fail at creativity because they lack the ability to be expressive, even though they know how to ‘put things together’.  As a result, they are not creative.  This expression connects it with intuition, the next form.  In this way, creativity is where all three forms come together in a productive way.  Imitation supplies the example and know-how.  Intuition supplies the inspiration.  These come together and blend, making creativity.

3. INTUITON

Intuition entails a knowing that is not immediately obvious.  In fact, at times it can be miraculous and appear as if out of nowhere.  Unlike creativity, intuition does not need something existing to change and modify, though it can use it.  It usually just ‘appears’.

There are many origins of intuition.  These include:

  • The need to find a connection between things.  This refers to a tendency to make connections between things, even though there may not be.  For example, a belief that if something good happens to you it is because “someone like me up there”.  In this way, its somewhat superstitious.  .
  • The effects of experience.  The fact is that experience makes us “know” things we may not be conscious of or aware of (“once you learn how to ride a bike you never forget”).  As a result, we may be shocked by how we know how to do something, which may appear intuitive, but its really something we already know.
  • A natural insight.  I tend to believe that people have a natural insight into things, some more than others.  In other words, we just seem to know things.
  • A mystical origin.  Some intuition cannot be explained.  They appear and how they appear one cannot say.  Typically, the explanations are religious in orientation.

Intuition, in my opinion, is what binds everything together and gives any conception its ‘relevance’ and meaning.  This is because it makes any conception hit ‘deep within’.  It becomes more than an ‘image’ or a ‘knowing’.  This, then, shows that intuition is what hits deep within a person.  Because of this, an intuitive sense tends to lead to a spiritual outlook.

I’ve written some more on intuition in this article “Thoughts on instinct, intuition, and inspiration“.

THE APPEARANCE OF THE FORM

Each person is different in how these different forms appear.  Some may display one form more than the others or in different combinations.  These create an almost endless variety of forms and styles of conception in people from unseen to obvious, to non-productive to productive.

There are a number of ways in which the appearance of the forms of conception:

  • In the emphasis.  That is to say, in what is most used the most.
  • In how obvious or noticeable they are.  In many cases, the form is ‘hidden’ from view.
  • In a persons ability to use and apply them.  Some people have an ability in one form that makes it more prevalent and used.  This makes it more noticeable.

In other words, there are conditions that affect its appearance.  Not only that, it changes through time, often in response to the situation.

“INTELLIGENCE” AND “FOCUSED ABILITY”

As I use it here in this article, “intelligence” is a quality where a person uses all three forms above.  That is to say, an “intelligent person” is a person who has abilities in all three areas.  In addition, they use them in combination.  In that way, they are a like a “jack of all trades”.  Their main ability, though, is not in one specific form but in balancing them out.  As a result of these, an “intelligent person” are good as managers, leaders, administrators, and so on.  Typically, an “intelligent person” is not good at any one form specifically.  Often, they are horrible at any one element individually.  Because of this, they often never ‘master’ anything.

People that are good at one ability have what I call ‘focused ability’.  These people tend to make good ‘workers’.  Because they are focused they typically cannot balance all three that is seen in “intelligence”.  In actuality, these are the bulk of the people who do things.

There are a group of people that as if fit in between.  I often speak of this as an “intelligent disposition”.   These are people that display a “focused ability” most of the time but with occasional acts of “intelligence”.  These people generally focus on an ability primarily.  Certain situations and conditions require them to combine all the elements from time to time (intelligence) but then they go back to their focused ability which they are in most of the time.

Different character dilemma’s associated with ‘focused ability’

‘Focused ability’ tends to create different forms of characters based on that ability.  That is to say, there is an association between ‘focused ability’ and character.  One aspect of this is that it tends to create specific dilemma’s for that character type:

  • Robot-like.  The imitative character tends to create a robot-like perspective and character.  This is because the memory begins, in a sense, to control them.  Their life becomes one primarily of imitation.  I often speak of this tendency as ‘standing on the shoulders of other people’ because all the people are doing is imitating other people.  As a result, there is a lack of their ‘self’ in what they do.  This often makes them cold and alienated-like.
  • Feeling unfulfilled.  The creative-based character often gets to the point that they feel they can’t create anymore or are unfulfilled in some way.  This is because they develop a sense that they are always about to ‘create a creation’ but, when they create it, it does not seem ‘enough’.  They begin to feel that there is more.  In a way, their creative sense gets away from them and they never feel that they can do what their creative sense wants.  This makes them feel unfulfilled.
  • Despair.  The intuition-based character tends to feel despair and even depression.  This is because they are always ‘waiting for it’ (meaning the intuition).  Because it often does not appear they as if ‘over-reach’ themselves, yearning or seeking it.  Since I does not appear they begin to feel despair.  This can turn into a depression.

Often, these can be impairing to the person and create problems.  At other times it can have positive effects.  Interestingly, in many cases, the fight against them is what brings out their best qualities.  Its not uncommon, though, that these character traits are with them in their everyday life and influence all that they do.  For some people, it may even dominate their personality.

AFTERTHOUGHT

We see, then, that conception is not a ‘single entity’, a ‘one thing’.  It is it is made up of different forms each displaying different qualities.  Each form has qualities the others do not have creating, in effect, many ways at looking at the world . . . none is more correct than another.  These can create, even, a specific character in people which even creates its own problems for that character type.  In this way, one could say that each person wears their own personal ‘tinted glasses’ in which they see the world:  we all see the world but in a slightly different way.

—————-

Copyright by Mike Michelsen

Posted in Education and learning, Existence: Awareness, Beingness, Consciousness, Conceptionism, and such, Philosophy, Psychology and psychoanalysis | Tagged , , , , , , , | Leave a comment

Thoughts on the effects of the blood supply to the brain – ‘passing out’, consciousness, the self, death, and other things – the ‘transitional experience’

Here’s a thought I had:

When one ‘passes out’ blood supply is dropped in the brain.  Generally, the arterial blood supply is reduced.  In other words, it is not stopped but its pressure is reduced.  Abrupt drops in the blood supply tend to cause a person to almost immediately ‘pass out’.  If the blood supply is only reduced gradually, and the person remains somewhat conscious, then they can go through a ‘slow passing out’.  I call this the ‘transitional experience’ .  This is the consciousness that precedes a complete ‘blacking out’ or ‘passing out’.  And when we do truly ‘pass out’ we completely lose consciousness.  When this happens we ‘black out’.  Our consciousness is gone.  Our self is gone.  We as if no longer exist as a person.  Nothing is remembered because there is nothing to remember . . . consciousness and the self are gone.  But in the ‘transitional experience’ the self continues to experience though in a modified and altered consciousness.  Because it is associated with decreased blood supply it shows that there is an association between the altered consciousness and blood supply.

The arterial supply of the cerebral cortex comes up from the neck by two Internal Carotid Arteries which passes up on either side of the throat and two Vertebral Arteries which are along the front or anterior side of the spinal cord and follow up the brain stem.  These all come together in the area of the Hypothalamus where the cortex meets the brain stem where they connect together, with communicating arteries, and then spread out in six main directions (three on each side or lobe of the cerebral cortex).  The Anterior Cerebral Artery supplies the central part of the cerebral cortex, running from the front to the middle of the cerebral cortex.  The Middle Cerebral Artery supplies the sides of the cerebral cortex.  The Posterior Cerebral Artery supplies the rear part of the cerebral cortex.  In other words, the arteries meet at one point at the top of the brain stem and then spread out over the cerebral cortex from there.

THE ‘TRANSITIONAL EXPERIENCE’ AND THE CEREBRAL CORTEX

When one looks at the ‘transitional experience’ one can see a pattern in the experience and specific locations in the brain.  This experience describe what I call ‘brain centers’.  This states that specific locations in the brain tend to entail certain specific functions.  When these are disrupted in some way (such as decreased blood supply) one experiences specific traits associated with these centers.

Examples of ‘brain centers’, associated with the ‘transitional experience’, are:

Frontal lobe

This is the ‘analytical’ area of the brain, one could say.  As a result, arterial disruption causes a sense of disorientation or confusion.

Parietal lobe – Motor/sensory centers

This causes a sense of motor and sensory awkwardness.

Occipital lobe

This lobe causes visual distortions and images. This can turn into something like dreaming or hallucinations.

Temporal lobe

This lobe creates a sense of ‘disconnectedness’ and strange senses of space.  One may even feel as if one has separated from ones body.

In the ‘transitional experience’ one tends to experience things from front-to-back-to-outward.  That is to say, from the frontal lobe to the parietal lobe to the occipital lobe to the temporal lobe.  To put it in its simplist way, we “feel confused, then feel awkward, then see images, and then feel removed from things” . . . as we move from front-to-back-to-outward.  Keep in mind that, because of all the variables and factors involved, the ‘transitional experience’ never appears exactly the same to everyone of course.  Some people may not feel it at all.  Others may only feel certain qualities, perhaps only one.  Also, the reason for their ‘passing out’ may affect it.  Even their personality may affect it.  It seems to me, though, that as it moves to the rear or posterior part of the brain there is a tendency for it to be less experienced by people.

The front-to-back-to-outward pattern seems to show some interesting things: 

  • Consciousness is made up of ‘layers’, and not just a simple all-encompassing entity.  As a result, the ‘transitional experience’ is like a slow stripping away of these layers.
  • These ‘layers’ actually reflect the ‘brain centers’ of specific locations in the brain.
  • Once the first layer deteriorates the ‘transitional experience’ moves to the next layer or, rather, to the next ‘brain center’, which then moves on to the next layer or ‘brain center’ and so on down the line, almost like dominos.
  • As consciousness passes through the different layers, consciousness, on the whole, slowly  deteriorates and changes.  Its a stripping away of consciousness, piece by piece.
  • The stripping away of the layers exposes each ‘brain center’ allowing it to be experienced in a more pronounced way.
  • The most sensitive place of the brain is the frontal lobe. It is the first affected and the first to deteriorate.
  • Consciousness is very touchy with blood supply.  A decrease in blood supply greatly affects the ‘brain centers’ and, subsequently, consciousness.

So we can see that the ‘transitional experience’ tends to reflect a deterioration of consciousness caused by an alteration in the functioning of the ‘brain centers’.  As each layer (‘brain center’) deteriorates, consciousness goes to the next lower layer until it deteriorates, then onto the next lower level, and so on.  That is to say, it isn’t just ‘one experience’ but an active ongoing evolving experience that is changing and altering as time moves on . . . a deterioration. 

As each layer deteriorates we experience its deterioration.  That is to say, there appear to be stages in the experiencing of the deterioration of each layer of consciousness (‘brain centers’).  It goes something like this:

  1. Normal functioning. 
  2. Decreased blood supply begins. 
  3. The deterioration of the layers begins to be felt.  As the layer deteriorates specific qualities, characteristic of the functioning of that layer (‘brain center’), are experienced.
  4. The experiencing of that ‘brain center is then dissipated and disappears.
  5. The next layer is then experienced.

This shows that, as the deterioration of the layers happens, there is a point where a specific layer or ‘brain center’ becomes a “dominant awareness”.  It is what is felt and known at the time, creating what can be very unique experiences.  In my opinion, this is because of:

  • The cells in the ‘brain center’ are ceasing to function properly.  The lack of blood supply does not allow the cells to metabolize or function as effectively.
  • The absence of the ‘compliment effect’ of the layers (‘brain centers’) that have already deteriorated.  Consciousness requires all layers (‘brain centers’) to be working.  In this way, they support and compliment each other.  When one or more layers fails this support and complimentary quality is upset creating an imbalance.  This causes a tendency for the next layer (‘brain center’) to be overemphasized, prominent, and dominate.
  • Since this process usually happens rapidly (often in a matter of seconds) the rest of the brain cannot adjust to it fast enough.  Often, our brain can adjust to changes in our cells behavior (and, eventually, the behavior of the ‘brain center’) by offsetting it to other parts of the brain which can, sometimes, compensate for the decreased failure of that ‘brain center’.  In short, the brain hasn’t had enough time to adjust in the ‘transitional experience’.

Its also interesting to note that the behavior of the self in ‘passing out’ primarily consists in “observing” or “watching” the affects of the altered ‘brain centers’.  One is watching passively, as if watching a movie pass before ones self.  This is significant in that it shows that the self is not perceiving itself as being threatened in the ‘transitional experience’, as it is often is in death (see below).  In other words, the ‘transitional experience’ does not directly affect the self.

LEVELS OF CONSCIOUSNESS

As mentioned above, the ‘transitional experience’ suggests that consciousness is made up of levels.  That is to say, each level contributes a particular quality and trait to consciousness.  One may compare them to the different organs that make up the body.  Each organ has specific functions but it takes all of them to make up the whole.

In addition, the ‘transitional experience’ suggest an association between these levels and specific anatomical parts of the brain:  the ‘brain centers’.  This shows that there is an anatomical association with some aspects of consciousness.  In other words, consciousness is not found in a specific part of the brain, but is something made up of many parts of the brain. 

The different traits of consciousness, as revealed by the ‘transitional experience’, entail qualities such as:

  • A sense of order in ones conception of the world.
  • Motor and sensory control and organization.
  • Making sense out of images and what they mean.
  • Orientation and a sense of where one is in space.
  • Feeling ‘connected’ to the world.

Each one of these is a specific individual function but the net result of all these appear to make up strong qualities of consciousness.  If one looks closer it appears that these traits all describe a general quality of a ‘making sense’ of ones self and where one is in the world.   This suggests that consciousness is what gives a ‘wholeness’ to the world, ones self in the world, and in our selves .  It is able to do this as a result of these:

  • Specific influence – the efforts of each individual level (‘brain center’) contributing its part.
  • Unity influence – the working together of all the levels (‘brain center’), together as a group.

The failure or disruption of any one of these, in a number of ways, often reflect:

  • A problem, mental and/or physical.  A failure of unity, for example, can lead to something like schizophrenia.  A failure of the motor level will cause motor disturbances.
  • Various ‘mental experiences’.  These can lead to things like religious experiences, different perceptions or awareness, and even insights.  It can even be done artificially.  Many drugs alter the function of specific ‘brain centers’ creating many ‘pseudo-experiences’.  Depending on the situation, these can be a problem or be beneficial.  The ‘transitional experience’, on the other hand, creates a ‘mental experience’ because it is a slow failing of unity by the slow breakdown of the levels, one by one.

The fact that, as the levels deteriorate, it goes from one level to another level show that consciousness has something like a hierarchy to the levels (‘brain center’).  The deterioration begins at what can be described as an ‘uppermost level’ and ends at what can be called the ‘lowermost level’ with each describing a specific center or location in the brain and specific traits and functioning in relation to consciousness:

  • Uppermost level:  The frontal lobe seems to bring everything together and as if harnesses the different levels to work as a whole.  Perhaps one could call it the “brain within the brain”.  This makes it the aspect of consciousness that is on the ‘front lines’, so to speak.
  • Lowermost level:  The temporal lobe seems the foundation of consciousness, the base of all the other levels, by creating a general sense of ones self in relation to the world.  In so doing, it as if sets the ‘framework’ for the workings of the other levels by giving them a ‘platform’ for them to work on.

These tend to describe a more general functioning, helping more to create a whole.  The layers in between seem to consist of more specific functions of consciousness.  They are more particular in their functioning and tend to describe a more specific purpose.  In this way, the uppermost and lowermost levels as if cast a net over all the other levels uniting them together and are as if ‘bookends’ that make it all a whole.  In this way, we could say that, in regard to brain anatomy and consciousness, there is a ‘triangle of whole consciousness’:

  1. Frontal Lobe – harnesses all the levels.
  2. Left Temporal Lobe – creates a framework for all levels.
  3. Right Temporal Lobe – creates a framework for all levels.

In this way , the ‘transitional experience’ describe this triangle and the deterioration describe the movement going from one tip to the other two tips, a slow breakdown of the ‘whole consciousness’

DEATH AND NDE

I have always felt that the actual experience of death is a form of ‘passing out’. It seems to me that, in dying, the blood supply is dropped in the brain causing the person to ‘pass out’ often going through a ‘transitional experience’ (depending on how one dies, of course).  A lot of dying is a result of blood supply being reduced to the brain for one reason or another (heart stopping, oxygen depleted, etc.).  This would mean that the experience of death entails this ‘transitional experience’ of consciousness similar to ‘passing out’.  This loss of blood supply include:

  • Instantaneous (within seconds).  There will probably be no experience.
  • Rapid (within seconds or even minutes).  This would make it similar to ‘passing out’ and may entail parts of the ‘transitional experience’ or multiple parts.
  • Slow (over many minutes).  In this case, this may create an involved ‘transitional experience’ consisting of many, or all, layers (‘brain centers’).  This may be when it is experienced the most profoundly.
  • Very slow (over many minutes or even hours, and even days).  It seems to me that the longer it is the less ‘transitional experience’ is experienced.  This is probably because the brain has time to “adjust”, though there may be scattered experiences especially near the end when the blood supply drops dramatically.  In that case, it would become like one of the above.

If the blood supply is not reinstated quickly the brain cells begin to die over time until the person cannot be revived anymore.  This is actual death (I wrote an article involving dying called “Thoughts on the process of dying“).  This shows that, in death, one has gone way beyond the ‘transitional experience’.  In this way, the ‘transitional experience’ becomes nothing but a phase in the process and event of death.

Interestingly, many so-called near-death-experiences (NDE) entail qualities of a ‘transitional experience’.  I feel that this is no mistake.  In fact, I tend to consider the so-called near-death experience as just a deeper form of ‘transitional experience’.  I tend to feel that this entails more than the normal ‘transitional experience’ entails.  This is probably because, in dying, one goes beyond a ‘passing out’ because the whole brain is losing blood supply for an extended time, far more than in ‘passing out’.  This brings in other issues that effects other parts of the brain creating a different experience.  Because the greater part of the brain is losing their blood supply, as well, it tends to greatly alter the experience of ‘passing out’.  The brain and self, so to speak, begins to become desperate and a reaction is created.  In this way, one could describe stages to the ‘transitional experience':

  1. Normal ‘transitional experience’ –  A ‘passing out’, a low blood supply that does not put the brain/self in crisis.  Blood supply is then revived and normal functioning follows.
  2. Tense ‘transitional experience’ – Blood supply is decreased enough that various ‘mental experiences’ appear which may become an NDE or resemble it.  Sometimes, one may even experience a different sense of self and awareness.  At this stage, one can be revived but one feels ‘changed’ oftentimes.  Some people may even think they have had a ‘revelation’ of some sort.  It as if the lack of blood supply begins to create a reaction in the brain/self, often as if it is trying to ‘hang on’ to life.
  3. Critical ‘transitional experience’ – Extended loss of blood and imminent death.  Brain cells begin to die and deteriorate.  If one is revived here one has brain damage.

The creation of the tense and, subsequently, critical  ‘transitional experience’ brings out various points such as:

  • The brain/self can perceive itself as threatened and can try to ‘maintain’ or ‘revive’ itself. 
  • Being threatened, the brain can actually becomes more active and lively.  This may create very involved dream-like experiences, such as found in an NDE.
  • Being threatened, the self may figure more prominently.  As a result, the self is more than observing, as seen in ‘passing out’ (which I described above), but may figure prominently.  This increased sense of self, coupled with the various mental experiences of the ‘transitional experience’, can create unique experiences such as that one is in a ‘waking dream’, for example.  One may feel ‘alive in a dream’, which may be interpreted as ‘being a spirit’.  In some respects, in death, or excessive loss of blood supply, the brain or, more specifically, the self, is as if trying to preserve itself, forcing itself to become more “involved” creating a more extensive ‘passing out’ experience or even an NDE.  In this condition of decreased blood supply, though, the self is really hampered and hindered.  That is to say, its not defending itself to the best of its ability . . . it cannot.  In some respects its like a “last ditch effort”, a struggle to hold on.  It is unable to do any ‘outward’ actions (such as movement, speech, etc.) and is, in a sense, handicapped.  It as if has become paralyzed in its efforts.  This paralyzing effect is, no doubt, one of the reasons why it appears in this limited way . . . as an experience.  Of course, if the blood supply continues the brain eventually dies no matter what the self attempts to do.
  • It may awaken new forms of awareness.  These may be related to the world, the self, and life.  In this way, an NDE can, for some people, have a ‘revelation’ quality at times,and open up a new or dormant awareness.

I should point out that all death involves the experience of ‘passing out’ or an NDE or an experience of some sort.  This primarily depends on conditions.  First of all, one must have the correct conditions that allows one to experience them.  Death isn’t always experienced, such as in a sudden tragic crash.  Not only that, it seems that one’s personality and attitude, even, may play a big part in its experience.

AFTERTHOUGHTS

The ‘transitional experience’ effects brings out some interesting points:

  • It shows that consciousness is very much bound up with the arterial flow of the cerebral cortex.  In many ways, the arterial flow to the cerebral cortex is one of the most ‘pressing’ issues with consciousness and the self.  To reduce the blood pressure, even a small amount, can adversely affect them almost immediately.  This is why the ‘transitional experience’ happens.
  • It shows that ‘consciousness’ lies in the cortex.  When the cortex is affected our consciousness is affected.
  • Consciousness does not appear to lie in any specific spot in the cortex or at least has no apparent ‘brain center’.
  • The self is not consciousness and is separate from it.  In the normal ‘transitional experience’ phase the self is not affected, only consciousness is affected.  As a result, the experience is ‘passive’ and as if watched.  Only when it becomes more serious, as in the tense phase, does the self come in and can make an impact the experience.  This shows that the self is separate from consciousness.
  • Because the ‘transitional experience’ can affect our self it seems to suggest that the cortex is a significant aspect in the makeup of our self.

Overall, it shows an association between these elements:  blood supply, cerebral cortex, consciousness, and self.

———

Copyright by Mike Michelsen

Posted in Death and dying, Existence: Awareness, Beingness, Consciousness, Conceptionism, and such, Neurology and the brain, Psychology and psychoanalysis, Science and technology | Tagged , , , , , , , , , | Leave a comment