Psychological Warfare and Media

Who is Number 1? "You are Number Six"

By: Jay

The study of conspiracy leads directly to the study of covert operations and intelligence agencies. As one reads about the plots and intrigues of secret societies, one is quickly led to the topic of intelligence due to the fact that both have one central aspect in common—knowledge of secrets. Combined with this is the ability to hide that knowledge and rule men accordingly, and if you don’t think the modern world is run by the military industrial intelligence complex, you know nothing of the world. The result of this knowledge and secrecy is a modicum of power.

The use of this type of power is thus utilized by governments in the form of psychological warfare. In older manuals around the time of World War II, the assumption is that psychological warfare is the use and application of “propaganda against an enemy, together with such other operational measures of military, economic, or political nature as may be required to supplement propaganda.”1 In our day, these principles, borrowed from psychology, are combined with scientific precision and notions from Edward Bernays’ theories of mass advertising, as well as mass media studies and social engineering, and has resulted in a world wherein we are daily adrift in a sea of psychological warfare. The privatization of intelligence is thus connected with the private, corporate control of entities like the mainstream media and film, as well as a heavy dose of privatized influence and control of government from behind the scenes. By this I mean that Lockheed-Martin, for example, can have a much greater influence over governmental policy and regulations than a senator. This is the reality of the present situation, regardless of anyone’s feelings on the matter. Continue reading

Some Problems for the Ontological Argument: Metaphysical, Epistemic and Theological

 

The great chain of being.

By: Jay

(c) copyright 

The ontological argument of Anselm of Canterbury has long since captivated the minds of many philosophers and apologists. Not long after Anselm published his Proslogion, his devotional apologetic was criticized by Gaunilo, yet Anselm’s argument was taken up by many of the West’s most prominent thinkers, such as Descartes and Leibniz, both giving their own versions. One of the strongest arguments against Anselm would be Immanuel Kant’s, who centered his objection around the notion that “being” is not a predicate.1 The purpose of this paper will be to analyze other problems, particularly theological, metaphysical and epistemological problems in the classical Anselmian formulation.

Anselm’s argument simply stated is as follows:

And certainly this being so truly exists that it cannot even be thought not to exist. For something can be thought to exist that cannot be thought not to exist, and this is greater than that which cannot be thought not to exist. Hence, if that-than-which-nothing-greater-can-be-thought can be thought not to exist, then that-than-which-nothing-greater-can-be-thought is not the same as that-than-which-nothing-greater-can-be-thought, which is absurd. Something-than-which-a-greater-cannot-be-thought exists so truly then, that it cannot be even thought not to exist. And you, Lord our God, are this being.2

 

Plantinga gives the form of the argument as follows, arguing it is best formulated as a reductio ad absurdum argument:

 

  1. God exists in the understanding, but not in reality. (assumption for reductio)

  2. Existence in reality is greater than existence in the understanding alone. (premise)

  3. A being having all of God’s properties plus existence in reality can be conceived. (premise)

  4. A being having all of God’s properties plus existence in reality is greater than God. (from 1 and 2)

  5. A being greater than God cannot be conceived. (3,4)

  6. It is false that a being greater than God can be conceived. (by definition of ‘God.’)

  7. Hence it is false that God exists in the understanding but not in reality. (1-6 reductio ad absurdum).3 Continue reading

EXCLUSIVE: Glenn Beck’s “Overton Window” Bin Laden Predictions and Admissions

By: Jay

Think what you will of Glenn Beck, it is a fact that his “Overton Window” book that came out last year is chock full of subtleties and hints.  Whoever wrote the book with Beck is/was clearly ‘in the know.’ However, to my knowledge, no one has yet elucidated the interesting predictions that relate directly to the  present Bin Laden situation.  When the book came out, Alex Jones mentioned that the book refers to him as one of its characters that exposed the MIAC Report.  However, there is an interesting statement that occurs in the book as follows:

Here we have admissions of the “terrorists” being trained in the US and using fake names.

The convesation continues:

 
The Muslims are not a real terrorist group. But it’s useful especially during elections, and Osama often pops up!

 

Beck’s book was released June 15, 2010. This means the bogus fantasy of Bin Laden’s narrative is scripted, just like the Jessica Lynch story was admittedly scripted by Jerry Bruckheimer, as the London Guardian reports:

“Back in 2001, the man behind Black Hawk Down, Jerry Bruckheimer, had visited the Pentagon to pitch an idea. Bruckheimer and fellow producer Bertram van Munster, who masterminded the reality show Cops, suggested Profiles from the Front Line, a primetime television series following US forces in Afghanistan. They were after human stories told through the eyes of the soldiers. Van Munster’s aim was to get close and personal. He said: “You can only get accepted by these people through chemistry. You have to have a bond with somebody. Only then will they let you in. What these guys are doing out there, these men and women, is just extraordinary. If you’re a cheerleader of our point of view – that we deserve peace and that we deal with human dignity – then these guys are really going out on a limb and risking their own lives.”

It was perfect reality TV, made with the active cooperation of Donald Rumsfeld and aired just before the Iraqi war. The Pentagon liked what it saw. “What Profiles does is given another in depth look at what forces are doing from the ground,” says Whitman. “It provides a very human look at challenges that are presented when you are dealing in these very difficult situations.” That approached was taken on and developed on the field of battle in Iraq”

Esoteric Elements in Spencer’s “Faerie Queen”

Elizabeth, the faerie queen, with her dress covered in eyes exemplifying her vast intelligence network

Tracing the Possible Influences for “Redcrosse Knight” and “Lucifera”

By: Jay

(c) Copyright

Edmund Spenser’s The Faerie Queen represents a high point in British Renaissance literature. Intended to be a mythological epic modeled after the epics of Greece and Rome, Spenser’s allegory would give a historic pedigree to Britain as the successor to those empires, as well as securing Spenser’s place as an epic master along the lines of Homer and Vergil. This vast work of poetry, however, is a very complex piece that draws on numerous classical and religious traditions, as well as the thought of hermetic and occultic groups that were prominent in Spenser’s day. The purpose of this paper will be to analyze the curious character “Lucifer,” and what sources Spenser may be drawing from to form this imagery, as well as what the character means within the layers of symbolism.

Lucifera first appears in Book I, Cato IV as a female manifestation of Duessa. Spenser critic Elizabeth Heale explains of Duessa:

Where Una’s name points to the singleness of truth, Duessa’s signifies the doubleness of falsehood and deceit. The reader is alerted to her significance in the Argument to Canto ii, but like Una, she is most fully identified by her appearance. Redcrosse, separated now from Una, meeets Duessa accompanied by the Saracen Sansofoy and richly dressed in a manner which ought to be instantly recognizable:

 

A goodly Lady clad in scarlot red,
Purfled with gold and pearle of rich assay,
And like a Persian mitre on her head

She wore, with crownes and owches garnished,
The which her lauish louers to her gaue;
Her wanton palfrey all was ouerspred
With tinsell trappings, wouen like a waue,
Whose bridle rung with golden bels and bosses braue.

The imagery of scarlet, gold and jewels is from the description in Revelation (12:4) of the Whore of Babylon, commonly interpreted by the Protestants as the Papacy. The contrast to Una, Truth and the Reformed Church is developed point by point: the clothing, the mount, the companion.1

Continue reading

Plato’s Cosmology and Achilles’ Shield Compared (Full)

FORM OF SHIELD

Symbolical and Numerological Elements in the Shield of Achilles Compared with Plato’s Cosmology

-It’s not carrying over from word the references. Apologies, will add later.

By: Jay

(c) Copyright, all rights reserved

The famed shield of Achilles is a mysterious, yet well-known chapter from Homer’s classic, The Iliad. Within the chapter is contained an entire microcosmic representation of the Greek worldview, replete with unique numerological significations, as well as other symbolic motifs, intended to convey through it’s imagery an entire hierarchical cosmology. The purpose of this paper will be to examine the specific numbers and symbols used, and to compare it with other roughly contemporary traditions, such as Plato’s cosmological explanations. In so doing, the intent is to achieve a greater understanding of the Greek mind as it viewed the totality of reality, comparing earlier mythological oral poetry with it’s later offspring, philosophy itself.1

The shield of Achilles and the rest of his armor embody the Greek conception of the hero as intimately and magically connected to his armor. The Greek warrior sought glory first and foremost, or timé, and the path to glory was one of successful warfare. Literary critic Kenneth John Atchity explains, “Achilles is the epitome of Iliadic man. The two artifacts which belong uniquely to him, Hephaestos’ shield and Peleus’ spear define not only the identity of Achilles, but also the essence of human nature as Homer conceives of it.”2 As is evident in Homer, the individualistic focus of the Greeks upon the singular hero is unique. Historian Michael Grant comments:

With lively, yet disengaged comprehension, each personage is depicted as a distinct individual [in the Iliad]. The most arresting is Achilles, who possesses in extreme degree the all the virtues and faults of the Homeric hero, and almost completely embodies the heroic code of honor….[Homer] dedicated his entire existence, with all the aid that his birth and wealth and physical prowess could afford him, to an unceasing, violently competitive, vengeful struggle to win applause…3 Continue reading