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. Read more of this post

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 Read more of this post

The Neverending Story (1984) – Film Analysis

Original Film Poster

By: Jay

These 80s cult classics do well for analyses. Vitrually all the classics children of the 80s like myself grew up with were loaded with deeper, esoteric symbolism, as our series has demonstrated, and The Neverending Story is no different.  In fact, the more I contemplated it and researched it’s geist, the more surprised I was.  The Never Ending Story, I discovered, was influenced by some of the more overt and bizarre strains of occultism in the previous century.  The film is based on a children’s book of the same title by author Michael Ende, a German writer, whose works are influenced by Rudolph Steiner’s Anthroposophy, a German movement that split from Madame Blavatsky’s equally occult Theosophy, which influenced Nazi ideology. As the German biography notes there, Ende was also influenced by other pagan movements:

“Michael Ende hat sich in der Tat ein Leben lang für alle philosophischen Systeme interessiert, denen ein magisches Weltbild zugrunde liegt: “Edgars Sohn suchte auch bei anderen Weisen und Esoterikern Erkenntnis, in des legendären Christian Rosenkreutz’ Chymischer Hochzeit wie in des infernalischen Altmeisters Aleister Crowleys Manifesten, bei Indern und Ägyptern, beim Zen, in der Kabbala, bei Swedenborg, Eliphas Lévi, Sören Kierkegaard, Friedrich Weinreb.”

Which is:

“Michael Ende has a lifelong interest in all philosophical systems based on a magical worldview. “Edgar’s son was always lookng for other paths and esoteric knowledge, like the legendary Christian Rosenkreutz ‘Chemical Wedding,’ as well as the infernal old master Aleister Crowley, the Indians and Egyptians, Zen, the Kabbala, in Swedenborg, Eliphas Lévi, Soren Kierkegaard, and Friedrich Weinreb.”

Thus Ende’s worldview influences are clear. Anthroposophy shared many of the same new age notions of theosophy, but was banned by the Nazi party.  Ende had attended a new age Waldorf School, which based it’s curriculum around anthroposophical ideas, both of which have United Nations affiliations.

["A world that is vast and eternal...." Comment: Uh, no, Fantasia gets blasted to smithereens by the Nothing. So, it's not eternal, really. -Jay]

What becomes clear as one researches this subject is the parallels between the United Nation’s globalist ideology, along with it’s parallel idea of a single, unified global religion as a tool of a superstate which replaces all previous nationalities and traditions, forcing everything into an amalgamated muck where individuality is lost in a collectivist blob, subservient to the deified world state.  Amazingly, my articles still have commenters who dispute these public globalist policies, which have been known for decades. I even attended a new age-ish elementary school for the gifted in my younger years associated with UNESCO that enforced these globalist ideologies along similar lines to Steiner’s syncretic mysticism.  Make no mistake about it, it is very real, very public, and very much an open tool of the globalists.  I was surprised, however, the last time I watched this film how overt it’s paradigm was.  Read more of this post

Spenser’s Use of Symbolism in The Visions of Petrarch

I saw a Phoenix in the wood alone...

By: Jay

(c) Copyright, All Rights Reserved.

The Visions of Petrarch, published in 1569 by J. Van der Noordt with woodcuts and titled The Theatre of the Worldlings, is one of the lesser known early works of Elizabethan epic poet, Edmund Spenser (1552-99). Prior to the publication of his masterpiece, The Faerie Queen, Spenser wrote this smaller work titled the Visions of Petrarch wherein he combines elements of Calvinistic and Protestant theology and morality, with classical mythological imagery. The purpose of this paper will be to analyze the seven poems of the Visions, analyzing the allegorical and tropological lessons intended to be gained thereby, as meditations in preparation for death.

The first of the visions concerns a doe attacked by two wild dogs. The poem is as follows:

Being one day at my window all alone,
So many strange things happened me to see,
As much it grieueth me to thinke thereon.
At my right hand a Hynde appear’d to me,
So faire as mote the greatest God delite;
Two eager dogs did her pursue in chace,
Of which the one was black, the other white:
With deadly force so in their cruell race
They pincht the haunches of that gentle beast,
That at the last, and in short time I spide,
Vnder a Rocke where she alas opprest,
Fell to the ground, and there vntimely dide.
Cruell death vanquishing so noble beautie,
Oft makes me waile so hard a destinie.1

 

The first vision shows the poet alone, solitary in contemplation looking out upon the world as if disconnected. The young poetic Spenser appears to view himself as separated from nature, viewing through a window as an allegorical scene drawn from the natural world unfolds before him. While the natural world goes about its usual concourse, fulfilling its laws, the writer or poet is in his own world, acting as a narrator. The event that unfolds is unpleasant; grievous for him to behold: a beautiful young doe is torn to pieces as it seeks shelter from two ravenous dogs.

One of the dogs is black, the other white, which suggests that appearances can be deceptive, inasmuch as white is often associated with purity and black with insidiousness. In the case of the natural world’s rapacity and carnality, such symbolic meanings do not always obtain. Indeed, just as in the natural realm a white dog may be as ravenous as a black, so in the world of men, of which this is a tropological and allegorical image, men may appear to be good, yet have the potentiality to be as ravenous as an openly evil man. If the seven (technically six) visions are loosely affiliated with the tradition of the “seven deadly sins,” we have here a representation of either lust or greed. The power of lust or greed is such that it rules those subject to baser passions. Spenser catalogs those so ruled as a “cruell race.” The delicate hind “dies,” but the death could signal the loss of virginity before due time, as a result of violent sexual encounters, or it might also suggest actual murder on a literal level. Read more of this post

Batman and the Joker as the Apollo/Dionysius Archetypes

The Apollonian/Dionysian Dialectical Dichotomy

Contributing writer David Shankle gives yet another angle on Batman: Dark Knight 

 
After revisiting Christopher Nolan’s Dark Knight, viewing the juxtaposition between Batman and The Joker in a Nietzschean context made a lot more sense.

Nietzsche, in The Birth of Tragedy, used the Apollonian/Dionysian dichotomy from Ancient Greece to explain the constant struggle between Apollo’s order (law, beauty, reason) and Dionysos’ chaos (hedonistic appetites, drunkenness, sexual urges, primal instinct). The light side and the dark side. Thus, as this reasoning goes, to totally repress the darkness would be to remain ignorant, and thus misunderstand reality as it as only understood in the Apollonian context. So Nietzsche proposed that these two elements were not opposing, but rather complementary.

Batman, the Dark Knight, represents Apollo. He operates on vitruous principles and seeks law, order and justice above all things. The Joker represents Dionysos: he seeks chaos and ultimately the disruption of order. He doesn’t value material things. When rewarded with a room-full of money, he dispassionately doused it with gasoline and set it on fire. He is therefore a philosophical villain, viewing the order enforced by Batman as a mere illusion. The Joker intends to show Gotham City that these delusions of order, their “system,” is feeble. This is further highlighted when The Joker talks to Harvey Dent (Two-Face) in the hospital. Read more of this post

Donnie Darko – Video Analysis

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.

Blade Runner (1982) – Esoteric Analysis

 

Analysis moved Here.

The Saint (1997) – Esoteric Analysis, Pt. 1

By: Jay

I loved the 90s. It was a fun time in my life and one film that sticks out as a kind of goofy, tongue-in-cheek indulgence is The Saint, starring Val Kilmer and Elizabeth Shue. At first glance, the movie is entertaining, but doesn’t stand out as a great film of the 90s. However, like many other instances, I’ve come to notice subtle, hidden meanings and themes that run throughout the film.

“Simon Magus was a magician and a sorcerer…” We see in the opening shots Val Kilmer’s character at a oprhanage reading a comic book of the famed medieval and puportedly Satanically-inclined sect, the Knights Templar.

Simon Magus was the arch-heretic of the book of Acts and believed by many of the Apostolic Fathers to be the first gnostic, giving spawn to a series of libertine and flight-from-reality sects, popularized in modernity as “gnosticism.”

This theme of secret knowledge will run throughout The Saint. Val’s young character refuses to say his name and is punished by the headmaster of the orphanage – a refusal to be connected with the actual saints, as he already has an interest in the alter “saints” condemned by the Church in 1312, known as the Templars.

Instead of miracles, this saint, through trickery and deceit, unlocks the orphanage food and feeds the other children who are being deprived of a meal as a punishment – a take on Jesus’ feeding of the 5,000. Next, we see “Simon Templar” (his new name) running through the streets engaged in more mischief doning a cape with a Templar Cross. In the esoteric, receiving a new name is an important step in the process of gnostic apotheosis. Failing to attain his hero’s kiss from his young love, she slips, falls from the balcony, and dies. Flash forward to the modern Simon Templar, ever-bruised from his youthful tragedy, the rogue agent is busy infiltrating the large Russian Tretiak Oil and Gas Industries building.

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