To Choose Fear or Love for All, That is the Question (Love vs Sex 255)

If you have to look down to a more dependent or submissive entity to believe in love, what is it that you can’t see, appreciate, or find, when you look up?

And if you can’t believe in love by perceiving and acknowledging the worth and grace of a more independent stable dominant entity, how in the hell can you believe that you can genuinely love something of less existential vivacity and grace?

You may choose to love or not to love. That is your choice, your willful choice, but you may not, you may not bastardize love into a force or energy that you personally control and apply to creatures who are only dependent on or submissive to you. That isn’t love. So, don’t get that energy or force that you are conveniently attempting to rewrite and market as “love” confused with genuine love.

An energy which is only applied unilaterally to lesser or submissive creatures, no matter how much you want to advertise it as the exact polar opposite, is nothing more than fear.

To choose fear or love for all, that is the question.

Cribb          2018

The Unexpected “One” in the Midst of the Many (Warrior Poet Mental Yoga 248)

I sat in the restaurant and looked from corner to corner, front to back, booth to booth and high bar to low bar, and what did I see? A room full of people not talking to one another, not being attentive to one another in any present degree, not enjoying or savoring one another’s company, not sitting affectionately close together or touching or even displaying silent nurturing and encouraging body language towards one another. Obesity rampant throughout the crowd, yet in no greater of a consuming percentage than that of the frowns, smirks, faces face planted in their respective phones, crossed arms, avoided eye contact, base redundant gestures and comments parroted back and forth without any type of meaningful acknowledgement or reflection of thoughtful intent. Many seemed eagerly poised and ready to argue or complain or display boiling impatience at the egregiousness of anything and anyone they approached or any sensical inconvenience that might disrupt the most minute microcosm of the environment from serving only their own self aggrandizing compulsions and gluttonous spontaneous gratifications.

A group of adolescent girls in the corner appearing to all try to mimic one another in every way possible without having the slightest clue as to why they are cookie cutting themselves into life, a man as widely spaced from his wife as possible in the seat adjacent to her and yet possessing his toddler daughter as only his trophy or blankie if you will, and the typical white wealthy pretentious cow-chewing-their-cud dazed and confused elderly couple of cold and solemn sterile silence amongst themselves, were all noticeable amidst the other earbudded, monosyllabic grunting, and rigidly withdrawn from even their own party, patrons.

But there was one table that suddenly stood out to me. An outlier or beacon of hope, in the middle of all that insanity, itself lost to all of the isolation, withdrawal, apathy, and loneliness, surrounding it. A large black man and a large white woman sat across from one another at that table. The black gentleman donned a pair of glasses and sprouted a semi-groomed beard along with a slight overabundance of untamed curls which trickled over the edge of his seemingly flat topped head. The woman was of pale complexion and possessed a straight flowing but full bodied mane of dyed jet black hair. The glint of her unilateral nose piercing could also be seen from time to time as a solitary sparkle when she moved her head a certain way under the overhead lights. Both were very casually dressed in cheap garments.

These two people leaned in to one another in that booth, not in an aggressive or intimidating proclamation of posture, but in the comfy and cozy manner one might gently snuggle up as close as possible to the warm flames of a much desired fire. Their facial expressions were persistently relaxed and softly glowed or radiated an obvious aura of appreciation and contentment for the unrushed and unhectic moments they were choosing to share. Neither ever picked up a phone while I watched or displayed any nervous energy or made any attempt to dominate the other. It was astoundingly beautiful and I found it hard not to stare.

I was sitting next to the register and when they eventually came up to check out, I was so touched by what I had seen between the two of them, that I came very close to telling them how much they had stood out to me in the nature and energy of their interactions with one another, but I finally decided against doing so. Why invade such emotional intimacy between two others? Why interject myself into the energy they were sharing at the moment? Why not let them hold on to the purity of those moments for as long as they might all by themselves?

It is amazing sometimes just how much one unexpected person or one unlikely couple can bolster your hope and faith in others and maybe even in yourself. This outlying couple certainly did such a thing for me today.

Cribb          2018

Love, Pseudo-Love, and Catalytic Epiphanies (Love vs Sex 254)

 

Once you learn to truly love, the hard part is not continuing forevermore down that path. The hard part is finding another who has achieved the same capability. I don’t think love ever gives up on anyone. I don’t think it can be extinguished under any circumstance. It can get a little frustrated and disappointed by denials, by being bastardized and scapegoated to supposedly be something that it isn’t, and even by simple fearful withdrawals away from its presence, but it can’t be killed or snuffed out or tainted once you accept its graceful presence. It doesn’t go away. It doesn’t leave with another. Your soul remains eternally graced, energized, and titillated by love if you ever truly found and embraced love in the first place. Overwhelmingly, it appears to me that most have never experienced love and I don’t say that to be critical, demeaning, or higher than thou. Such a deficit or waste is tragic and beyond sorrowful for the individual and for the rest of the world. What is counterly pervasive is for almost everyone to vehemently pretend that they do feel or that they have been in love even when the objective blaring black and white inconsistencies of not having such a force in their relationship(s) proves their easily proposed verbal bloviating naive at best. Love is not your bitch to bully or rewrite. You can’t hoodwink her ass and get her to give you a standing ovation for the exceptional playacting you practice and enact rigorously in some warped projective false hope of affirmation. Love doesn’t buy your slutty sales pitch. Love doesn’t buy at all, nor does it sell. You don’t run from love out of fear, because if you have ever been touched and possessed by love, as we all should be, you already know that love is the vanquisher, the only vanquisher, of fear. To run from, deny, or turn away “love” is not what it pretends to be. It is the fear of having to relinquish and surrender yourself to a higher power, beyond your control, that exists outside of a conforming world where all interaction is and has been based on fear. It is a running away from, a denying of, or a turning away from the possibility that fear can and should be escaped and released forevermore.

Pseudo-love provides the most common excuse for those who have never loved to pretend and portray their passionate agape, eros, philia, or storge. The key to recognizing this pseudo-love is that the person of exalted declaration or expression of supreme emotional empathy and concern will always be in control (or believe that they are in control) of the entity or entities that they supposedly love. The observed relationships which are most often associated with the expression of this pseudo-love include single parent to child, owner to dog, and bully mate to non-bully mate. In each of these instances, the overwhelming dynamic is of bully or over-dominating control. The pseudo-lover gets to write the universal law of the relationship all by themselves and control the matrix pseudo-reality in their own mind of the perceived feelings, intentions, and actions of the entity “they supposedly love and who also unconditionally loves them.” There is no respect, objectivity, or natural balance; no freedom, in this pseudo-love relationship. It is all contrived and proclaimed “undeniable and unquestionable choice by the pseudo-loved one,” that is unless a rebellion eventually takes place to erupt the reality which has been so suppressed by the pseudo-lover. Without the natural balance of mutual objective observation and the absence of bullying authority (over-nurturers and over-dominators), willful freedom and choice cannot exist, and thus pseudo-love is revealed to be the supreme bastard or bizzaro antichrist that it truly happens to be. Love is the farthest ideal, energy, and force, from such willfully blinding delusion and possession, that can possibly be fathomed.

Furthermore, it is an impossibility for an individual to genuinely love one entity and pseudo-love another. The forces of disrespectful destabilization, delusion, and control, or the forces of respectful stabilization, objective universal awareness, and nurtured freedom, rule the complete psyche and the soul of a person in the end. If a transition occurs, it may stumble slightly for a moment in no man’s land, but then it will either reverse course completely once again until it arrives back at its original state of non-love or evolve into a creature of predominant and unending love. Most, by far, fail to evolve. Sticks and stones and love may break my bones, but words and tall tales of pseudo-love seem like they will never hurt me.

Once, a person I had begun to date and expose myself to in the fulminant expressions of love, found herself in what I would call a supremely paradoxical dilemma. She on the other hand, seemed unfettered and much more indifferent than I could fathom when she once replied to me “You are everything that I have been looking for my entire life, absolutely everything, but I’m just not ready for that right now.” I should have listened better at that time and believed the words instead of listening to the hope within my own heart. A very similar scenario played out in my life at least once more to the same degree of paradoxical befuddlement on my behalf. It was beyond me at both times to resolve how these women could refuse, kill, or walk away from, not me specifically, but from the force of love itself which was unquestionably emanating from my soul.

It took me a long time to realize that most people don’t mean most of what they say. It took me a longer time to realize that you can only generate and perfect your own love and that no matter how precious and immaculate and graceful that love happens to be, it will still never be capable of forcing a unwilling soul against their will to submit to its blissful blessing and transcendence.

Is that sad and depressing or hopeful and encouraging? I’m not really sure, but I believe it might be both. Maybe if anything it means for those of us trying to spread the light and make a difference in this existence, we must focus on not trying to show or touch others with our love so much as trying to help them perceive, understand, and experience, the subtle, temptible, and counterintuitive differences, between pervasive enacted pseudo-love and the oh so much more rare and exquisite truth. The difference of evolution in every single one of us from being an unrecognized bully to becoming an entity of predominate unending love seems to me now to be the primary catalyst for the required epiphany. We must not trumpet and shine our end state of grace and true love about to attract others to the flame, but focus instead upon remembering, sharing, and relating to, where we ourselves once were; where we came from, where we all come from, and then, we might be better able to relate and encourage others to seek where we all might go together.

Cribb          2018

A Promethean Act of Free Will (Warrior Poet Mental Yoga 247)

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William James widely considered the father of American psychology and a co-father to the philosophy of pragmatism, received a MD from Harvard Medical School in 1869. James had always been exceptionally bright and was well educated since his earliest youth. He suffered from severe depression and insecurity (self-loathing) which apparently hit a high point in his life after his graduation from Harvard and as a result he checked himself into an asylum for treatment.

James left the asylum in an improved state and perspective, but not as a result of the therapy he had received at the institution. He experienced a self revelation of awareness and understanding after reading an essay on free will by Charles Renouvier, a French philosopher. His epiphany has been referred to as “A Promethean Act of Free Will” and in essence lead to his profound belief that mental illness could only be accurately addressed and/or cured via the free will of personal choice.

Though James continued to struggle with his mental illness in some form for the rest of his life, his approach to his depression improved his quality of life significantly and kept it from crippling him severely anymore in the future. He went on to teach physiology and psychology at Harvard, published significant data and theory on human emotion (now referred to as the James-Lange theory), and eventually settled on the in depth contemplation and study of philosophy and spiritual energy in the later period of his life. He published numerous books of ongoing significant relevance including The Principles of Psychology (1890), The Varieties of Religious Experience (1902), and a groundbreaking work on education, Talks to Teachers on Psychology and to Students on Some of Life’s Ideals (1899).

The sketch is a self portrait James produced around the age of 24 and the year 1866.

Information borrowed and paraphrased from:

1) Subliminal – How Your Unconscious Mind Rules Your Behavior, Leonard Mlodinow 2012

2) Introduction Notes for The Varieties of Religious Experience, Wayne Proudfoot 2004

Cribb          2018

Nothing. Everything. (Warrior Poet Mental Yoga 246)

“They don’t like me,” she said. “And I don’t like them.”

That did make him chuckle, especially the brazen, arms-folded way she said it, like she’d decided they were her eternal enemy.

“Are you laughing at me?”

“No,” he said. “No, I’m not. You’re a curious person. You ask questions. That’s why they don’t like you. That’s all.”

“What’s wrong with asking questions?”

“Nothing.” Everything. Once questions snuck in, whatever had been certain became uncertain. Questions opened the way for doubt.

“But you’re curious, too,” she said.

‘Why do you say that?”

“You guard the light. And light sees everything.”

Acceptance

Jeff Vandermeer          2014

 

 

Being an Abomination at a Pep Rally Play (Warrior Poet Mental Yoga 245)

I suggest that the highly aware who also most often happen to be the non-conforming, feel alone in the presence of the herd because the herd demands conformity (consciously and/or subconsciously) and obliteration of such individual awareness. The aware non-conformist seeks union and true socialization (genuine engagement and interaction with others), but the herd only pretends to participate in such behavior. The non-conformist wants to participate in a genuine and meaningful conversation or experience, while the herd seems to be in a continuous process of attempting to out-mundane one another in meaningless banter and base amusement. Trying to genuinely interact with the thespians of the herd while being the sole outlier entrapped within their production of  overwhelming pretend and artificial behavior produces an unresolvable skism in the psyche of alienation, disappointment, confusion, and the feeling of being an unrelatable abomination to the rule/norm, even if that rule/norm isn’t anything more than some empty pervasive drama. The false feeling and perception of not enjoying “the company of others” which often confounds the nonconforming outlier is in actually the feeling of being frustrated by having to endure intolerable hollow, superficial, and meaningless interaction of this no sustenance “pep rally play” with those others.  And despite the obvious nature of all of this waste of sharing reality and negation of commingling sustenance, the supreme sin remains only the act of letting your poker face and poker posture fail to maintain and enable the illusion of your joyous participation in that damned “pep rally play.”

When the highly aware are alone or in a true pack of stability and acceptance, aka a pack founded on non-delusional respect, they spread their wings and they soar, individually and collectively, in embracing the graces and wonders of existence that are meant to be celebrated by all of us on a continuous basis. Genuine union and transcendence with others is the key as opposed to the pretend/fake pseudo-union with others that most prop up as being the supreme manifestation of our social engagement and expression of brotherly love.

Cribb          2018

Rhetorical Stability (Warrior Poet Mental Yoga 244)

A child sits alone on the floor in the middle of a room by themselves. The child cowers and shivers uncontrollably if anyone else enters the room. Which of the following responses do you believe is the most stabilizing to the child?

1) The first person walks into the room and kneels down directly in front of the child. They cower a little bit themselves and coddle the child with baby talk saying things like “Are you sick?”, “Are you hurt?”, “You’ll be okay”, “Everything’s alright”, “You don’t need to worry or be frightened”, and “I know how scary this room is, I understand how you feel.”

2) The second person walks into the room and stands directly in front of the child in a domineering stance. This person looks directly at the child and says loudly and with force “Stop that, there is no reason to be scared!” or “Quit it now, I said stop acting like that!” or “If you don’t stop acting like a baby, I’m gonna make you stop or give you something to really be scared of!”.

3) The third person walks into the room quietly and calmly. This person sits down next to the child and refrains from acknowledging the behavior of the child while they also display no self reaction of worry or concern for anything in the environment. After a while, this person stands up next to the child and silently extends a hand toward the child in an obvious gesture to assist the child in standing up if they should so desire.

Cribb          2018