�If there is anyone who executes judgment, Who seeks
the truth, then I will pardon her,�
Most of us have at least heard of the contemporary scourge of
mankind termed depression, but since not all have experienced it,
neither does it interest all of us. And so the following words we will
direct only to those who know depression well, or are bearing its yoke.
Depression is firstly part and parcel of a hereditary package which is acquired and re-cycled from generation to generation and thus also the unwelcome legacy of our forebears. And if depression is
, then it follows that if you inherit a tendency to melancholy, you will be �guilty� no matter what you do because you inherently
to this view of your self. Of course, if you additionally have no small number of human weaknesses, this will obviously become welcome sustenance and justification for your guilt. So, to say we literarily inherit the guilt of our forebears does not bespeak justice or even logic, at least as it is commonly understood. But to say that we inherit a tendency to find ourselves guilty, would be more reasonable and humane. Thus an inherited tendency, as a disorder, exonerates the possessor of blame for being a carrier of said disorder. It is what we term
, as in congenital blindness. This would mean in simple terms: you are not to blame for continually blaming yourself. Or, those unable to exercise moderation in self-judgement and discretion in self evaluation are not capable of true self evaluation, due to a congenital disorder, which gradually develops a chronic flaw in our thinking. So if this is all we know or have experienced, we will instinctively credit negative self evaluation thus with authenticity, and will genuinely respect, - and may even be proud of, - the way we castigate and strictly judge our own human behaviour. We will believe it betokens our underlying honesty and goodness. But all this is only our own very subjective view, which is obviously necessary to justify such harsh treatment of ourselves.
When two distinct entities or substances unite, it can sometimes be almost impossible
to distinguish the two from the resulting union
The search for extra terrestrial or other forms of intelligent life we could acknowledge as deriving from an innate sense that there must be some other non-human intelligences out there somewhere. The general contemporary view is that so far no contact has been made, and that any contact would immediately discover to us another, unknown to us, form of superior technology. So that along with the sensing of or belief in the existence of other intelligent life forms we also tend to expect that they would have superior intelligence to our own. Thus it is apparent that this modern search or quest is as yet in its infancy, since we still have nothing to go on; nothing with which to find our bearings; that it is all simple speculation. Unless of course we have been going about it the wrong way. Unless the parameters we are using are unsuitable or, technologically primitive. Such lack of progress justifies us in not ruling out any avenue of possibility concerning the nature of the intelligences we know must be there�somewhere. If we take our own intelligence, we see that it is not materially visible to the senses, but is observable in its operation through the physical organs it regulates and commands. Could it be possible that the extra terrestrial intelligent life form we are seeking is also by nature immaterial and invisible? If yes, then we will have to seriously overhaul our search parameters and keep an open mind to further possibilities not, at present, on the agendas of the majority, but possibly accepted and known by an informed minority.
We humans are known to have no small problem with aggression within our own species. So far there has been no lasting solution to this problem, and so, - as in the unresolved searching above, - here again we may need to change tack and open up to other avenues of enquiry and consideration. And it may well be that all these unresolved issues could be resolved at once if we discovered the missing factor, or link, which would bring them all together. In respect to the alien intelligences above, it may well be that we have already established contact with them, in fact, so long ago, that now we simply take for granted a mingling of non-human with human intelligence, and consider it all quite normal and part of everyday life. Is it not possible then, that a non-human intelligent life form could be unfriendly and hostile? Since hostility among us is not only not unusual, but all too prevalent and even unwanted. So, here we have a postulate: hostile immaterial non-human intelligences. And the scenario is: contact established and captivity enforced upon the human species through superior immaterial technology built in intelligence itself. For aeons the human species is brainwashed by superior non-human intelligences, being enslaved and ravaged by division at its psychic core by these hostile intelligent forces which feed on our life. Sound far fetched? Would you prefer to espouse a more pleasant and nicer belief to explain all the ugliness and horror we are subject to? Will everything be all right in the end? Does it matter?
The theory of hostile alien intelligences is brought out in Chapters
of the work titled
The Mouth of the Wolf
. It also happens to be a fundamental element of what is called the Judeo-Christian tradition. We do not take for granted though that you are a specialist in this tradition or that you even have a basic understanding of it. Because if you did you wouldn�t need to read this; you would probably have already written something better and more convincing. Only the voice of the free can convince the captives that there is a way out.
We are not reproducing our beliefs here just to reassure ourselves that we are a viable alternative or have a legitimate faith. The essence of the matter is the results: true knowledge dispels false beliefs and provides relief from their painful symptoms. But this traditional reservoir of knowledge becomes accessible only when one of us becomes its living bearer or carrier, i.e. when what is abstracted re-acquires substance. Abstracted knowledge as collections of writings has no power of its own independent of a human spirit restored to health - even a doctor needs his health to be able to practice effectively.
Due to a dearth of specialists in the tradition of true knowledge and cure, and the overriding need of our species for treatment, and since the advent of Freud�s contribution to psychological knowledge, we have fallen back on and resorted to the use and utility of secular knowledge as upon that which is easier and more familiar to us and which we are even able to mass produce - in a manner of speaking. But although the bulk of contemporary psychological treatment and knowledge stems from Freud�s theories, few are aware of or acknowledge Freud�s own admissions of inadequacy and incompleteness in his theories. In fact the deficiency was in essentials, being that in the theory of the Instincts which make up the content of the Id. Moreover Freud himself acknowledged success only in three types of neurosis.
In the Judeo-Christian tradition, where Freud stops, this tradition overflows with comprehensives in its clinical detail as to the nature of the instincts - which this tradition more usually terms passions, passion, as a state in which one is acted upon passively (hence the use of the term captivity) this being an indicator as to the disabled state of the human will in question, and by extension, the incensive faculty, whose job is to defend what we want, i.e. the will. And the explanation as to the causal factors determining the presence and operation of these instincts does not rely upon or introduce anything essentially unknown or unheard of to us as human beings. It is simply richer in its comprehensive spanning of the human or non-human elements or factors involved. As to the presence of non-human factors and how to account for them, this is an area which, since even all non-believing scientists acknowledge as active or present, - even to the point of falling back on demonic characterisations, - there is thus no need to be dogmatic in our pronouncements, because precisely here is where traditions and science covertly overlap - although to a lay person and non-specialist this may seem contradictory and false. So if, despite your suffering, you are content with the status quo of your knowledge based only on the herd instinct, read no further. But essentially, since all the phenomena are the same no matter what one believes, whether to the secular scientist, or to the believing faithful, the underlying real causes must also be the same. So although different people account for them using differing theories, schemata, and terms, there is always a point of convergence, even if as a whole the different theories or beliefs are not identical. This point of convergence will be where human behaviour takes on an irrational and strangely hostile character. Thus, what Freud sometimes calls �daimonic,� we can concur with and call demonic as well - we are not afraid to give behaviour a simple label. Not because we are obsessed with this, but because today there is an opposite obsession: to deny even remotely any kind �demonic-ness� in human society. The traditional view of aeons that hostile immaterial minds are responsible for the disorders of intelligence in us became unpopular with the masses, with the common herd. It seemed more reasonable and humane to postulate that all the horrors of human civilization are simply enacted by a separate part of the human personality itself. To account for primitive or sub-human behaviour, by the presence of hostile alien beings became untenable, but tenable non the less and somehow accountable as an element of human nature itself. Thus we have a theory of nature against nature! And thus the majority - preferring things more pleasant - in the course of time even rejected Freud�s theory of the death instinct, although without furnishing a substitute explanation or theory to account for human aggression, against others, and against the self. So we experience and know the horrors of irrational hostile aggression within our nature, but in our lack of understanding, we prefer a more down to earth explanation, which is acceptable to the same irrational herd mentality, which puts enjoyment above understanding, and eventually pays for this wisdom with increased suffering. The first step to reduce suffering, is to begin to acquire real understanding. When you know and understand why you are suffering, the suffering itself becomes more bearable. And the beginning of cure is the increasing ability to bear the suffering which formerly had been almost unbearable.
The aggression against the self is what we will term
Aggression against others is
As mentioned above, this subject is dealt with in those chapters, albeit not exhaustively. Being more or less human myself, it is likely that the treatment of this subject therein falls short of ideal expression. It could possibly shock some readers and intensify their depressive symptoms, although we would hope this is not permanent. If this subject does genuinely interest you, you may feel the need to respond either negatively or even positively to the way the subject is treated. If you would like to do this in a simple way. We place below a variable response bar with buttons in each direction. Feel free to respond accordingly.
Your response to the treatment of this subject
in Chapters 2 and 3 is: