August 4, 2020 (theonion.com) LOUISVILLE, KY—Breaking from his usual detachment and allowing himself to freely discuss his heightened level of sexual arousal, cold and distant local boyfriend Andy Bokelman finally opened up to his girlfriend Tuesday about just how horny he was. “I know I’m not always the best at talking about my emotions, but I wanted to let you know that I am incredibly turned on right now and am ready to fuck, like, immediately,” said Bokelman, adding that while he hoped his romantic partner Laura Pendergast already knew he was feeling so hot for her that his penis was about to explode, he knew it was important to say these things, too. “I’ve been trying to get to a place where I can allow myself to be vulnerable and honest with you about how I am, at the moment, so hard my dick could cut through a diamond. Because I know if I give myself permission to acknowledge and experience these feelings, then there’s a chance I can respond to them in a positive way before I go off like a fucking fire hydrant.” Bokelman speculated that his difficulty talking openly about the subject might have come from having a closed-off, emotionally stunted father who never once mentioned his own horniness.
August 4, 2020 – By DAN ROBITZSKI – (Futurism.com)
Breaking Up
Scientists at CERN just saw the Higgs boson do something odd — as it decayed, it appeared to break down into an unexpected combination of particles.
This is the first time that they saw the Higgs boson — the particle believed to grant mass to other elementary particles — break down into a pair of muons, according to research shared this week at a high energy physics conference. The discovery further reinforces the Standard Model of physics, which has long been challenged by new particle discoveries.
Playing God
One of the best ways for physicists to study the Higgs boson is to observe how it dies. Typically, they’ve seen it decay into comparatively-heavy particles, but muons are far lighter and interact less with the field given off by the Higgs boson.
“[Our CERN team] is proud to have achieved this sensitivity to the decay of Higgs bosons to muons, and to show the first experimental evidence for this process,” CERN spokesperson Roberto Carlin said in a press release.
Next-Gen
Muons are second-generation particles. While atoms are made of first-generation particles like electrons, higher-generations only exist in high-energy environments — like a particle physics lab — and quickly decay. This is the first time scientists have seen the Higgs boson interact with any second-generation particles.
“The Higgs boson seems to interact also with second-generation particles in agreement with the prediction of the Standard Model, a result that will be further refined with the data we expect to collect in the next run,” Carlin said.
Pika Grape Snack See also “Hysteria: The Disturbing History” https://amzn.to/38KK8KF HYSTERICAL PERSONALITY DISORDER is no longer a part of the DSM, but it was in the 60s. From DSM-II: 301.5 Hysterical personality (Histrionic personality disorder) “These behavior patterns are characterized by excitability, emotional instability, over-reactivity, and self-dramatization. This self-dramatization is always attention-seeking and often seductive, whether or not the patient is aware of its purpose. These personalities are also immature, self-centered, often vain, and usually dependent on others. This disorder must be differentiated from Hysterical Neurosis” So regardless of whether one feels the diagnosis is justified or not, the term hysterical references the above definition, and not the lay meaning of “having a total meltdown” or extreme uncontrolled emotion. THIS IS A TEACHING FILM PUBLISHED IN 1969, please consider the context. This case was specifically chosen to demonstrate key features of the Hysterical Personality. The accompanying psychiatric summary: “This is a married 27 year old woman. Notice how she usually averts her gaze downward, and her affected attitude in smoking. She has an air of indifference, yet there is a provocative manner about her. Her dress is casual, her hair is well coiffeured, and she frequently makes veiled comments in interview and tries to lead the therapist down the garden path. This lady demonstrates a personality disorder which is characterized as a hysterical personality. This is evidenced in the interview by her manipulative manner, and her attempts to control the interview by saying such things as ‘now you talk’ or ‘you’ll have to get me started’. As well as by her somewhat dramatic and suggestive statements about what her father did to her, although there is nothing in the history to indicate this. Her attitude toward the interviewer has a seductive, controlling quality. Again, this person manifests a hysterical personality disorder” For more content like you see on this channel https://www.patreon.com/PikaGrapeSnack
Monday, August 3rd we have a Full Moon in Aquarius.The Full Moon always occurs when the Moon is in the opposite sign to the Sun. The Sun is in Leo. The Moon is in Leo’s opposite sign, Aquarius.The Moon in Aquarius will expose what the Sun needs in order to achieve its Leo mission.That’s why, if we want to fulfill our Leo mission, we need Aquarius.The Sun, Leo’s ruling planet, is symbolized by the circle with a dot in the middle. The dot inside the circle is our Identity, what makes us different than others. This is what Leo is all about. Being special.What about Aquarius? Aquarius is the circle without a dot.Imagine being part of a circle. The circle is a safe space where everyone is included. No one is “more special” than another.Now imagine you are part of this safe circle but you step inside the circle. This is the healthy Leo energy. Your likeminded group has your back. In the safety of the circle, you can express your Self. You can share your uniqueness.We need this safe space to be ourselves. We CANNOT express ourselves creatively if we don’t belong, if we feel unsafe, or if we are not part of a community. We need to be part of a group that ‘has our back’. That’s why Leo needs Aquarius.Of course, Aquarius also needs Leo. The circle without the dot, is just a circle. A circle of infinite creativity, of infinite potential, but where nothing happens. And that’s why we need a leader to step inside the circle. Every cause, every community (Aquarius) needs a leader (Leo).The Full Moon in Aquarius is our opportunity to fulfill our #leoseason agenda, by creating a safe space where we can then express our uniqueness without fear of repercussion.
According to a new study by a group of Canadian researchers published in the journal Nature Geoscience today, a large number of ancient valleys on the Martian surface were formed by water melting below massive sheets of glacial ice — not free-flowing rivers, as previous research suggests.
The new research challenges the “warm and wet ancient Mars” hypothesis, which posits that Mars was once covered in massive river systems, fed by rain and large oceans of liquid water.
The study also follows a recent analysis of high-resolution imagery collected by the HiRISE camera on board NASA’s Mars Reconnaissance Orbiter, which concluded that large rivers likely once flowed on the surface of Mars billions of years ago.
“For the last 40 years, since Mars’s valleys were first discovered, the assumption was that rivers once flowed on Mars, eroding and originating all of these valleys,” Anna Grau Galofre, former PhD student at the University of British Columbia (UBC) and lead author of the new study, said in a statement.
To come to their conclusion, Grau Galofre and her team compared over 10,000 Martian valleys to channels formed underneath glaciers of the Canadian Arctic Archipelago. To their surprise, the channels were extremely similar.
“But there are hundreds of valleys on Mars, and they look very different from each other,” she added. “If you look at Earth from a satellite you see a lot of valleys: some of them made by rivers, some made by glaciers, some made by other processes, and each type has a distinctive shape.”
“These results are the first evidence for extensive subglacial erosion driven by channelized meltwater drainage beneath an ancient ice sheet on Mars,” co-author Mark Jellinek, professor in UBC’s department of earth, ocean and atmospheric sciences, said in the statement.
They found only a small number of channels were likely formed on the surface — a big departure from previous research.
By examining climate models of ancient Mars, they also found that the Red Planet was also likely much colder than predicted during the time that the valleys were formed.
Interestingly, a thick sheets of ice could also improve the chances of ancient life on Mars surviving. The ice would have blocked solar radiation, especially during a time when Mars had no magnetic field.
A Q&A with Craig Hamilton (integralenlightenment.com)
Question:“You often say that we need to evolve ourselves to address the problems facing our world. But isn’t this preaching to the choir? It seems like the people who need to evolve most are those who are enslaving others and creating atrocities. And they would never be interested in this work. Are you saying that if we evolve ourselves it will help those others to evolve?”
It’s a good question, and my answer is both yes and no. It’s “no” in the sense that I’m not suggesting that if you, as an individual, evolve your consciousness and bring an end to the ignorance, ego, and conditioning in yourself then somehow all the tyrants of the world will suddenly feel a wave of love and stop being tyrants. I’m not saying that.
But what I am saying is that humanity, as a species, needs to evolve. From one perspective, all the crises of the human condition are, in a deeper sense, the result of our lack of evolution. Everything that’s wrong with the world comes from our primitive human nature and the fact that we haven’t collectively evolved beyond it yet.
We could just keep trying to fix all the world’s problems from our current level of consciousness. And that’s a good thing to do. We want to try to fix as many problems as we can, as quickly as we can. We always need to be addressing the practical needs of our moment.
But maybe there’s something else required here, too. Maybe some of us actually need to be willing to be the pioneers who are willing to evolve into an utterly different kind of human being. I don’t mean we’re going to look different. I’m not talking about further biological evolution. I think that the name of the evolution game now is the evolution of consciousness and culture. It’s the evolution of human nature.
What do I mean by “human nature”? There’s a kind of fundamental attachment to security, safety, and certainty that drives so much of human behavior. In a sense, when we’re talking about the ego, we’re talking about the fundamental need to feel safe and secure. It’s a need to know what’s going to happen next and have a sense of certainty in the face of all of the overwhelming complexity and challenges of life.
The ego is trying to create an unrealistic sense of security in an insecure world. This leads to a lot of distortion and much of our self-centered behavior.
The point is that we’re not very evolved yet. And when I say “we,” I mean pretty much the whole human race. Even the handful of people who are really enlightened and evolved, are still in a process of evolution.
I’m not talking about getting to some idealized finalstate of perfection. I’m talking about getting over our resistance to being part of an unfolding evolutionary process. This means getting over our need for stasis,security and certainty. This includes waking up out of our rigid sense of self, which defends itself from any information that would challenge it.
There’s a whole matrix of maladaptive behaviors that human beings are playing out. And I’m not talking about those unevolved people over there. I’m talking about us. I’m not saying there are good people and bad people in the world. I’m saying the human race, as a whole, is not very evolved yet.
The human condition is still rooted in all kinds of deeply primitive programming that is not suited for the world we’re living in, nor is it suited for the world we want to create. So a big part of evolving the world is this deep interior work of evolving ourselves.
This means that as an individual, I need to be willing to face, in excruciating detail, the ways that I’m still participating in the same inner patterns that are causing all the problems in the world.
It’s easy for any of us to look out at the world around us and point out thousands of cruel, oppressive and violent injustices that are happening every day. What I’m suggesting is that each of us needs to also look deep into our own psyches and look honestly at our own behavior to see the ways in which we are driven by the very same unevolved impulses that are at the root of human cruelty and oppression. In what ways are we living from the same sense of scarcity, fear and selfishness that drives people to oppress and harm others in order to get more for themselves? living from a sense of scarcity and fear of not having enough which then drives people to oppress one another in order to get more for themselves??
This is something that most people have a very hard time facing, because the fact that we are participating in the same dynamics that lead to oppression and cruelty means that we can’t be totally sure what we would do if push came to shove.
When human beings come under extreme pressure from circumstances, they will regress to much lower levels of development than they’re able to maintain when things are going well. Social psychology experiments have shown that if you put ordinary, decent people into high-pressure, difficult circumstances, even they will do atrocious things to one another.
You’ve probably heard about the Milgram experiments where people were asked to perform electric shocks on each other to test their obedience. Most people followed through, even to the point where it seemed like the other person was about to die. And they were doing it just because somebody in a lab coat told them to.
Then you have the Stanford Prison Experiment where they put ordinary people in a mock prison and assigned some to be guards and others to be inmates. When pressure was applied, the guards started acting awful and tyrannical and even beating the inmates.
History also gives us repeated examples of how ordinary people participated in all the great atrocities and genocides of the last century. Those weren’t just a bunch of bad people who got together and did bad things. They enrolled the support of all the normal people. All the ordinary, average, upstanding citizens rallied and joined in the blood fest. How could that happen?
I hope that none of us will ever experience situations like these and none of us probably will. But my point is that the only way you can know for sure that you would not participate in something like that is to go down to the deepest level of these dynamics in yourself and cut out the very roots of those behaviors. That means have you come to a relationship to life where you’re not actually motivated by fear. I’m not talking about healthy fear like running away from a charging tiger. I mean never falling prey to irrational fear.
I’ll give you an exercise, and anybody who’s moved by this question can engage this on your own:
Look out at the world and identify a handful of the most despicable, atrocious things that human beings do to one another in this world. Then drill down a level and ask: what motivates them to do that? What are the patterns of thought? What are the emotional patterns? What motives are arising in them and driving that behavior?
Then ask yourself, “Where in my own life do I respond to those kinds of motives? Where in my own life am I still participating in that same inner dynamic? Even if I’m not doing anything you would say is bad or awful or evil? To what degree am I still in the sway of that same conditioned habit pattern of humanity?”
Maybe you look at one example and realize that it’s rooted in a certain kind of selfishness. It’s putting self before others. That’s really what’s driving that awful thing those people are doing—greed or selfishness. You can then ask, “Where in my life have I ever put my needs before someone else’s? When have I put myself first at the expense of others?”
When you start to map out these dynamics, you start to realize, “Oh, the whole human condition exists in me. I’m not separate from the people whom I’ve deemed bad, the ones who are causing all the problems. I’m part of the problem. Sure, I’m not the worst part of the problem. But I’m still part of that whole dynamic. I’m still an unevolved human being who reacts to things in ways that are irrational, inappropriate, unhelpful, and anti-evolutionary. It’s all going on right here.”
From this perspective we can see that if we want to evolve the world, that means we can do it through evolving ourselves. We can start right where we are. We can consciously work to open up to the awakened, deeper dimensions of ourselves and learn how to face into and then leave behind other parts of ourselves that are really no longer useful.
In doing this, we end up becoming more evolved human beings who truly are driven by a completely different set of motivations. We’re no longer under the sway of that old momentum that’s been moving in us since the beginning of time. That momentum comes to an end and a new momentum begins.
We can never take for granted where we are on that path. There’s nobody who gets to say, “Oh, I’m not included in that. I’m already enlightened enough. That’s not me.” We all have to live with humility in the face of our human condition and then do our work to gradually evolve into something else.
Marie-Louise von Franz (4 January 1915 – 17 February 1998) was a SwissJungianpsychologist and scholar, known for her psychological interpretations of fairy tales and of alchemical manuscripts.
Early life and education
Marie-Louise Ida Margareta von Franz was born in Munich, Germany, the daughter of a colonel in the Austrian army.[1]
After World War I, in 1919, her family moved to Switzerland, near St. Gallen. From 1928 on, she lived in Zurich, together with her elder sister, so that both could attend a high school (gymnasium) in Zurich, specializing in languages and literature. Three years later, her parents moved to Zurich as well.[2]:xxxvi
Meeting Carl Gustav Jung
In Zurich, at the age of 18, in 1933, when about to finish secondary school, von Franz met the psychiatrist Carl Gustav Jung when, together with a classmate and nephew of Jung’s assistant Toni Wolff, she and seven boys she had befriended were invited by Jung to his Bollingen Tower near Zurich. For von Franz, this was a powerful and “decisive encounter of her life”, as she told her sister later the same evening.[3]:135
At the meeting, Jung and the pupils discussed psychology. When Jung commented on a “mentally ill woman, who [actually, not to be taken symbolically] lived on the moon”[4]:18 M.-L. von Franz understood, that there are two levels of reality. The psychological, inner world with its dreams and myths was as real as the outer world. [5]
Due to her father’s major financial loss in the early 1930s, she had to self-finance her tuition,[3]:135 by giving private lessons as a tutor in Latin and Greek for gymnasium and university students. In the years after finishing her studies, she continued this to support herself, working on fairy tale texts.[3]:136
In addition to her university studies, von Franz occupied herself with Jungian psychology. She attended Jung’s psychological lectures at the Swiss Federal Polytechnical School in Zurich (now the Swiss Federal Institute of Technology, Zurich) and, in 1935 and thereafter, also attended his psychological seminars. In 1934 she started analytical training with Jung.[2]:xxxvii
Collaboration with C.G. Jung
In order to pay C.G. Jung for her training analysis, she translated works for him from Greek and Latin texts.[1] Among others, she translated two major alchemical manuscripts: Aurora Consurgens, which has been attributed to Thomas Aquinas, and Musaeum Hermeticum. As many of its passages were of Islamic and Persian origin, M.-L. von Franz took up Arabic as study subject at university.[3]:135
This was the beginning of a long-standing collaboration with C.G. Jung, which continued until his death in 1961. Their collaboration was especially close in the field of alchemy. Not only did she translate works, she also commented on the origin and psychological meaning of Aurora Consurgens. She offered support for the theory that the Christian-alchemical text might have been dictated by Thomas Aquinas himself.[6]
The experience that Jung termed “objective Psyche” or “collective unconscious” marked her life and work as well as her way of living. She worked to understand the reality of this autonomous psyche acting independently from consciousness.
Career
Von Franz worked with Carl Jung, whom she met in 1933 and with whom she collaborated until his death in 1961.[7]
From 1942 on until her death, Marie-Louise von Franz practised as an analyst, mainly in Küsnacht, Switzerland. In 1987, she claimed to have interpreted over 65,000 dreams.[8]
She wrote more than 20 books on analytical psychology, most notably on fairy tales as they relate to archetypal psychology and depth psychology. She amplified the themes and characters of these tales and focused on subjects such as the problem of evil, the changing of the attitude towards the archetype of the female.[9]
Another field of interest and writing was alchemy, which von Franz discussed from the Jungian psychological perspective. She edited, translated and commented on Aurora Consurgens, attributed to Thomas Aquinas, on the problem of opposites in alchemy. During her last years of life, she commented on the Arabic alchemical manuscript of Muḥammad Ibn Umail Hal ar-Rumuz (Solving the Symbols).[10] For alchemists, imaginatio vera was an important approach to matter. It resembles in many aspects the active imagination discovered by C. G. Jung. Marie-Louise von Franz lectured in 1969 about active imagination and alchemy[11] and also wrote about it in Man and His Symbols. Active imagination may be described as conscious dreaming. In Man and His Symbols she wrote:
Active imagination is a certain way of meditating imaginatively, by which one may deliberately enter into contact with the unconscious and make a conscious connection with psychic phenomena.[12]
A third field of interest and research was synchronicity, psyche and matter, and numbers. It seems to have been triggered by Jung, whose research had led him to the hypothesis about the unity of the psychic and material worlds—that they are one and the same, just different manifestations. He also believed that this concept of the unus mundus could be investigated by means of researching archetypes. Due to his advanced age, he turned the problem over to von Franz.[13] Two of her books, Number and Time and Psyche and Matter, deal with this research. In 1968, von Franz was the first to argue that the mathematical structure of DNA is analogous to that of the I Ching. She cited the I Ching in an essay, “Symbols of the Unus Mundus”, published in her book Psyche and Matter.[14]
Another basic concern throughout many of her works was how the collective unconscious compensates for the one-sidedness of Christianity and its ruling god image, via fairy tales and alchemy. In an analysis of the visions of Saint Perpetua, a martyr,[15] she writes that such visions enable us to gain a deep insight into the unconscious spiritual situation of the time. They show the deep conflict of that time, the transition from Paganism to Christianity. “The martyrs appear in many respect as the tragic, unconscious victims of the transformation which was then being fulfilled deep down in the collective stratum of the human soul: the transformation of the image of God“ [15]:9,35,75 Another compensatory motif is the symbolism of the vessel of the holy grail in The Grail legend.[16] In this book she discusses the psychological symbolism of the documented legends of the Holy Grail. It evolved out of the completion of Emma Jung’s unfinished research, which Marie-Louise von Franz had been asked to take over and publish after Emma Jung’s death.
In the visions of Swiss Saint Nikolaus von Flüe[17] she dealt with the aspects of the dark and evil as well as the cosmic side as part of a more holistic image of god. Von Franz says that the visions reveal basic tendencies of collective unconscious that seem to strive to further develop the Christian symbolism and by that giving points of orientation, showing where the unconscious psyche wants to let us notice and understand the problem of opposites and by that to bring us to more closeness and fear of God.[18]
In addition to her many books, von Franz made a series of films in 1987 titled The Way of the Dream, along with her student, Fraser Boa. In The Wisdom of the Dream, a channel 4 television series, London 1989, von Franz was interviewed. Text of the film is printed in: Seegaller, S. and Berger, M: Jung – the Wisdom of the Dream. London 1989.
In 1941–1944 von Franz was an associate member of the Psychological Club, Zurich. There she first lectured on the visions of Perpetua on June 7, 1941, which later was expanded and published as her first book The Visions of Perpetua. In the following years, she held many lectures at the Zurich Psychological Club. They constituted the basis of many of her books. Between 1942 and 1952 she acted as its librarian.[19]
In 1944 she became one of its full members.[2]:xxxix
In 1974, von Franz together with some of her pupils (René Malamud, Willi Obrist, Alfred Ribi, and Paul Walder) founded the “Stiftung für Jung’sche Psychologie” (Foundation for Jungian Psychology). The aim of this foundation is to support research and promulgation of the findings in the field of Jungian depth psychology. It also publishes the journal Jungiana.
Jung encouraged von Franz to live with fellow Jungian analyst Barbara Hannah, who was 23 years older than she was. When Hannah asked Jung why he was so keen on putting them together, Jung replied that he wanted von Franz “to see that not all women are such brutes as her mother”. Jung also stated that “the real reason you should live together is that your chief interest will be analysis, and analysts should not live alone.”[20] The two women became lifelong friends.
Interpretation of fairy tales
In 1935 Hedwig von Beit asked Marie-Louise von Franz to assist her part-time with writing a book about fairy tales. Von Franz indulged into a time-consuming 9-years research and interpretation work. Fairy tales became increasingly important to her in regard to psychological questions. The work is published in the book “Symbolik des Märchens” (Symbolism of Fairy Tales).[3][21] Nevertheless, this book (of 3 volumes) was only published under the name of Hedwig von Beit. In her later talks and books, she connects fairy tale interpretation with everyday life. Alfred Ribi says, that von Franz might well be understood as the first to discover and demonstrate the psychological wisdom of fairy tales.[4]:20
Von Franz’s interpretation of fairy tales[22] bases on Jung‘s view of fairy tales as a spontaneous and naive product of soul, which can only express what soul is.[23] That means, she looks at fairy tales as images of different phases of experiencing the reality of the soul. They are the “purest and simplest expression of collective unconscious psychic processes” and “they represent the archetypes in their simplest, barest and most concise form” because they are less overlaid with conscious material than myths and legends. “In this pure form, the archetypal images afford us the best clues to the understanding of the processes going on in the collective psyche”. “The fairy tale itself is its own best explanation; that is, its meaning is contained in the totality of its motifs connected by the thread of the story. […] Every fairy tale is a relatively closed system compounding one essential psychological meaning which is expressed in a series of symbolical pictures and events and is discoverable in these”. “I have come to the conclusion that all fairy tales endeavour to describe one and the same psychic fact, but a fact so complex and far-reaching and so difficult for us to realize in all its different aspects that hundreds of tales and thousands of repetitions with a musician’s variation are needed until this unknown fact is delivered into consciousness; and even then the theme is not exhausted. This unknown fact is what Jung calls the Self, which is the psychic reality of the collective unconscious. […] Every archetype is in its essence only one aspect of the collective unconscious as well as always representing also the whole collective unconscious.[24]:1–2 (chapter1)
The fairy tales’ hero and heroine – with which the auditory identifies – are taken as archetypal figures (not as common human ego) representing the archetypal foundation of the ego-complex of an individual or a group. “The hero restores to healthy , normal functioning a situation in which all egos of that tribe or nation are deviating from their instinctive basic totality pattern. Hero and Heroine form ”a model of an ego […] demonstrating a rightly functioning ego, […] in accordance with the requirements of the Self”.[24]:21–45 (chapter4)
G. Isler explains further, “The figure of the hero as well as the whole story compensate what initially was an insufficient or wrong attitude of consciousness. The initial situation of need, misery and shortcomings is solved at the end having a structure which is more whole than the beginning. This corresponds to a renewal of the ruling consciousness (expressed e.g. in the young king), being oriented towards psychic wholeness and totality in a way that is more appropriate” to the demands of the Self, than before. “Fairy tales compensate individual consciousness, but also an insufficient attitude of collective consciousness, which in European culture has been coined mainly by Christianity.” In contrast to personalistic-subjective ways of interpretation, the fate of the hero is not understood as individual neurosis, but as difficulties and dangers, being imposed on man by nature.[25]
