Light and the Feel of Numbers

Art by Michael Whelan

Art by Michael Whelan

By: Jay

I once watched a show on a young girl named January who was a schizophrenic. Childhood schizophrenia is not a common mental disorder, but what fascinated me in this particular case was the fascination January had with numbers. In fact, she even “felt” numbers and had a certain emotional relationship to them. What immediately struck me was the insight in the midst of this dark situation that January gave: what if, aside from her real mental problems, January was actually on to something—something that her parents and counselors had never considered. What if January was right, and that numbers do have a “feel”?

I once interviewed a recognized mathematical genius who explained that when he was younger, math was difficult because he was more interested in the look of the numbers (as symbolic representations), than in the actual conceptual manipulations of the integers. In both of these examples we have a different perspective on something very common: the look and feel of a number. Similar statements are also made by those who experience altered states of consciousness on drugs, particularly hallucinogens. In those cases, the senses are often mixed up, and so numbers might be mistakenly thought to have a “taste.” While these three cases are not “proofs” per se, they do point in the direction of something I’ve intuited for a few years now.

In the modern Western world nothing is more divorced from one another than the supposed domain of numbers, reason, and logic, set over against the supposed independent domain of feeling, intuition and aesthetic creativity. In another sense, we have right brain versus left brain. The degeneration and collapse of the West is, as I have argued many times, intimately tied to the division of the sciences into specialized, discreet unrelated “fields,” resulting in a compartmentalization of knowledge.

This compartmentalization actually has a tremendous effect of stunting any real progress, leading to a bunch of incompetent drones who (in their minds) master “biology” or “physics” with a ridiculously myopic, stunted, and philosophically nonsensical, contradictory worldview. The average “science” major walks away with his government certificate certifying sound and fury signifying nothing: this “graduate” could no more think his way out of a paper bag than he could give a coherent explanation of the supposed subjects he has “mastered” by repeating socially engineered textbooks by rote. Those who study other exceedingly worthless fields like “sociology” are even more foolish. Read more of this post

Modern Science Saw Cherubim and the World Fell

Jewish depiction of  Cherubim

Jewish depiction of Cherubim

By: Jay

As we continue to survey the modern world, recognizing the bombardment of lies and propaganda formerly mentioned, we look also at the confusion and warfare in the realm of gender. This is of crucial import due to the fact that it’s so often missed by those in the anti-revolutionary, anti-modern circles and niches. These crusaders and “trads” are generally the worst off, inasmuch as they assume that any adjustment made to modernity constitutes compromise, apostasy, or some other such heretical term marshaled out and slapped on keyboards with the authority of a medieval cleric in a Latin High Mass. Most often these dreamers exist in a world of theory and fantasia — I know because I was one for over a decade. In fact, it is often these types who are the only interesting people left in society, as the nihilistic, self-abnegating spirit of modernity sucks in the masses to their own doom.

The problem with these circles and niches is not ideology as ideology. Many who leave the ranks of whatever religious fringe circle or traditionalist niche do so as a result of more of an existential angst-dilemma relating to the inability to keep the strictures of the sect or religion’s guidelines. Whether Haredi Jew or Society of Saint Pius X, stories of the patterns of religious anxiety demonstrate commonalities. This is not to say that all of these religions and groups are all true or all false. This is also not to say that it doesn’t matter what religion you choose. Rather, this is more of a psychological analysis of the patterns of praxis resulting from certain worldviews, and what said groups mean in the present state of the world historical.

For these groups, the modus operandi is that of the “old world,” where reality is still structured on the pattern of some form of ancient/medieval hierarchicalism, metaphysically. Whether a gradation of being, or a celestial hierarchy, this worldview will most starkly contrast precisely in the question of metaphysics and ethics. The track of Western Enlightenment rationalism gained the upper hand by tossing out objectivity, essentialism, and telos. In its place, pragmatic psychologism and empiricism came to dominate, and then collapsed into nihilism. Modernity therefore became the inheritor of the worst of the failed philosophies of this era, leading to science basically operating and working, yet denying all the things it sought to prove. Read more of this post

Jay’s Analysis – Kant & Wolfgang Pauli – Inner and Outer Worlds

“A system of categories is a complete list of highest kinds or genera. Traditionally, following Aristotle, these have been thought of as highest genera of entities (in the widest sense of the term), so that a system of categories undertaken in this realist spirit would ideally provide an inventory of everything there is, thus answering the most basic of metaphysical questions: “What is there?” Skepticism about the possibilities for discerning the different categories of ‘reality itself’ has led others to approach category systems not with the aim of cataloging the highest kinds in the world itself, but rather with the aim of elucidating the categories of our conceptual system. Thus Kant makes the shift to a conceptualist approach by drawing out the categories that are a priori necessary for any possible cognition of objects. Since such categories are guaranteed to apply to any possible object of cognition, they retain a certain sort of ontological import, although this application is limited to phenomena, not the thing in itself. After Kant, it has been common to approach the project of categories in a neutral spirit that Brian Carr (1987, 7) calls “categorial descriptivism”, as describing the categorial structure that the world would have according to our thought, experience, or language, while refraining from making commitments about whether or not these categories are occupied. Edmund Husserl approaches categories in something like this way, since he begins by laying out categories of meanings, which may then be used to draw out ontological categories (categories of possible objects meant) as the correlates of the meaning categories, without concern for any empirical matter about whether or not there really are objects of the various ontological categories discerned. Read more of this post

Batman Begins – Esoteric Analysis

Batman becomes the dark side.

By: Jay

See Also: Batman: The Dark Knight Rises – Esoteric Analysis

Batman Begins marks a substantive renewal for the popular franchise. Taking the story in a much more serious direction from the 90s version (replete with Prince flopping around, humping the ground), the new version is much more sophisticated. And, along with being much more sophisticated, it also calls for an esoteric analysis. Just as with Christopher Nolan’s Inception I analyzed, so his earlier Batman Begins was modeled along the same lines of Jungian psychoanalysis, mixed with occult and gnostic themes, as well as other prevalent popular conspiracy theories and secret societies, as we will see.

The film begins with Bruce Wayne experiencing childhood trauma where he falls down a well, breaks his leg, and is terrified by a sudden battalion of bats. Falling down wells and trips to the underworld are common in Jungian, gnostic and literary exploits. It’s an archetypal scheme for both the inner subconscious, as well as the exterior metaphysical realm of the dead. The “underworld” of Homer and Virgil, is also, by association the subconscious from which our dreams arise, manifesting archetypal patterns. Bruce Wayne’s falling down the well is also a window into his unconscious mind, just as are the several layers of dreams in Cobb’s subconscious in Inception.

Childhood traumas and fixations are often formed from this stage in development, as both Freud and Jung noted, and this is precisely where Bruce Wayne experiences the defining moment of his future existence—he will eventually become the thing he fears—the dark and the demonic. Now that may sound strange, given that Batman is a good guy, and the Joker and others villains, but once one understands the pagan and gnostic scheme of reality, these words end up purely relative denominators. “Good” as an actual, absolute category is non-existent in this relativistic scheme. This is why Bruce Wayne’s journey will be to become his “higher self,” the alter ego “Batman.” Batman is the embodiment of Bruce Wayne’s “shade” or shadow self, his dark side incarnate.

Batman is not bound by laws, but is instead a Nietzschian vigilante overman, beyond good and evil: rex lex. Since the normative social structure of Gotham City is corrupt, Batman is a law unto himself. This is why Bruce is the billionaire capitalist: he is the representation of elite capital, but which also provides Gotham its vast social programs and welfare system, as well as public transportation, etc. This is yet another hint at the actual system that runs the real world—it is controlled by those at the top who are neither capitalist nor socialist. They are elitist, and who (in their minds) transcend dialectics. The Cold War, for example, was a closely steered conflict that allowed a vast intelligence and surveillance grid to be established under the auspices of nuclear threat. Now, our threats are repackaged as environmentalism and the “global war on terror.” Bruce Wayne thus embodies the “third way” which is where we are headed—a global corporate financial system that is the synthesis of communism and capitalism, under the guise of world “democracy.”

Read more of this post

Jays Analysis – LSD, Gnostics, Jung and Corporate Counter Culture

Inception: My Labyrinthine Analysis

Water is often associated with the Aether or the dream realm

By: Jay
Inception is one of the best films Hollywood has put out in years, and stands out as a diamond in a large stack of garbage.  If the liberals in Hollywood were really worried about the environment, they wouldn’t cloud the artistic environment with so much pollution. But Inception is something else. A film that mystified many, it also became the subject of intense online debates and speculation as to its ultimate meaning. I believe I have cracked it, and I think I cracked its code upon first viewing.  I subsequently viewed it two more times, and collected even more clues confirming my basic thesis. Let’s analyze.

One cannot properly understand Inception without familiarity with the basic concepts of Carl Jung, some Freud, and a sprinkling of esoterica. The esoteric elements coalesce nicely, due to Jung’s emphasis on mythology and archetypes.  I am not here advocating Carl Jung, to be clear. Jung was very much opposed to the basic worldview I espouse, but we must still interact with and decode these phenomena, inasmuch as they are a part of the world we operate in.

What is happening in Inception is just this: the entire sequence is about Cobb himself returning from the abyss of chaos to his true identity, wherein he reaches a kind of personal paradise. Cobb is, in fact, the only character, and the other characters are all “projections of the subconscious,” as he explains to Ariadne in her first test dream sequence. The original clue to this interpretation is in the beginning when Cobb, Saito and his associates are in the room (Saito’s apartment) where the revolution of some kind is taking place outside. Saito recognizes the carpet is not his, and calls Cobb out for keeping him within yet another layer of dream-existence. Cobb tells us later that the projections never attack the dreamer, but the others supposedly perceived as intruders. However, if this was the case, then the revolutionaries should have attacked Cobb and Saito; but they don’t – they attack Nash (played by Lucas Haas), who is supposed to be the dreamer in this layer. And if you note, they never attack Cobb – ever. Read more of this post

Inception, Labyrinth & Jungian Analysis

By: Jay

Ariadne constructs the labyrinth in the Greek myths. In Inception, she is the projection of Cobb’s pysche that grounds him – the anima of Jung. Some goofballs in a forum were laughing at my analysis of Labyrinth, but if you look at Inception, there are some very fascinating parallels between the two, inasmuch as we enter Sarah’s psyche just as we enter Cobb’s. Both are labyrinthine.

In “The Process of Individuation” by M.L. von Franz in Carl Jung’s Man and His Symbols, explains of the meaning of the labyrinth as subconscious:

“The maze of strange passages, chambers, and unlocked exits in the cellar recalls the old Egyptian representation of the underworld, which is a well-known symbol of the unconscious with its abilities. It also shows how one is “open” to other influences in one’s unconscious shadow side and how uncanny and alien elements can break in.” (pg. 176)

This dude nails it in terms of all of Inception being Cobb’s process of individuation. And never listen to anyone who uses anime characters as their avatar.

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