Warrior Poet Mental Yoga 57

People need to mark their dominance; that is the essence of highly unequal capitalism. If they can’t do so, if they aren’t allowed to be dominant, to be shown as being dominant, then the system cannot long be sustained.


Matt Stoller (quoted by Russell Brand)          2014

Cribb Comment: I am utterly opposed to limiting or bridling the excellence of achievement. If true excellence in a person is the driving force of a reward based system (and I actually agree with that approach), I would like to believe it would by default carry more balance, awareness, and understanding through its leaders for the whole of the given society than a system purely based on wealth accumulation/retention and dominance through tactics, maneuvers, and tricks expressly intended to usurp and stifle and bastardize most of those possessive or capable of true excellence. I have previously used “dominance” in the context of “excellence” in reference to the most supreme stabilizing entity within any given pack. But “dominance” seems to me to be more celebrated/associated in our society with the successful coups and ruthlessness of a scheming sociopath who is more a trickster than a entity of effort and accomplishment. I think the semantics and the mimicry are honestly what creates a lot of the assumed division and misunderstanding between those of character that would otherwise be true allies. Example – A veterinarian that I once worked for was a terrible, terrible DVM, but he presented and sold himself as the best professional DVM alive. His express goal was to make the easiest money possible without any true ethical concerns whatsoever. He is/was amazingly successful. He financially raped clients, he subjugated his staff, he killed patients, but he would claim and you would think he might have achieved success from being excellent. Nothing is further from the truth.

I do however understand that some successful people are ethical and purely reaping the benefits of their efforts and excellence.

Cribb          2015

Warrior Poet Mental Yoga 56 (from 1841)

History in her solemn pages informs us that the crusaders were but ignorant and savage men, that their motives were those of bigotry unmitigated, and that their pathway was one of blood and tears. Romance, on the other hand, dilates upon the piety and heroism, and portrays, in her most glowing and impassioned hues, their virtue and magnanimity, the imperishable honor they acquired for themselves, and the great services they rendered for Christianity.

Now what was the grand result of all these struggles? Europe expended millions of treasures, and the blood of two million of her people; and a handful of quarrelsome knights retained possession of Palestine for about one hundred years!

….the Children’s Crusade started in 1213, when two monks got the idea of raising armies of children in Germany and France, and selling them in North Africa as slaves. Thirty Thousand children volunteered, thinking they were going to Palestine. They were no doubt idle and deserted children who generally swarm in great cities, nurtured on vice and daring, and ready for anything.

Pope Innocent the Third thought they were going to Palestine too, and he was thrilled. “These children are awake while we are asleep!” he said.

Most of the children were shipped out of Marseilles, and about half of them drown in shipwrecks. The other half got to North Africa where they were sold.

Extraordinary Popular Delusions and the Madness of Crowds

Charles Mackay, LL. D.          1841

Love vs Sex 126 (#11 on Tantric Sex)

In Tantra, we don’t exactly concentrate on the genitals, we relax into them. Remember, it is an easy approach and not a forced or tense one. Instead we bring our awareness into them, and begin to get an inner sense and impression of them. This internal focus brings awareness into the sexual act and gradually builds consciousness into the penis or vagina. Imagining a fire or liquid warmth that fills the pelvic area, melting and softening the genitals, can be a helpful image. Our orientation is inward, and by holding the genitals in awareness, almost listening to them as we make love, we start to see and experience them, not ourselves, as the makers of love.

Slowing down all the movements during sex will naturally bring genital consciousness as it enables you to feel the genital interaction. At first, this may seem contradictory as you wonder how your penis or vagina can perceive anything without the friction to which you are so accustomed. To slow down or stop moving may seem a bit daunting, or confusing. But as you slow down, you will soon find more genital consciousness and a tremendously deep level of pleasure as the sensitivity is increased. WIth a great deal of movement there is too much happening to feel the finer genital function.

The first penetration creates the world in which you will make love together, so penetrate as slowly as you can, taking several long moments to feel the yielding softness, the opening and the giving way of the vagina.

The more a woman moves her pelvis back and forth, the less sensitive the vagina, and the greater the defense that is automatically set up within the vaginal walls. As a woman approaches orgasm, particularly clitoral orgasm, she will usually begin to move rapidly, increasing the friction, and it is here that she begins to separate her consciousness from her vagina. If she is observant she can notice that the entire musculature of the vagina is contracted and tense as she thrusts and moves her pelvis to create pleasure. Stated simply, the more contracted the environment, the less sensitive and receptive the vagina. At this moment, when sensitivity of the vagina should be at its utmost, the complementary female genitals are unable to truly absorb the energy from the penis.

When women stop the pelvic motion, we can sink inward and retrain the muscles and membranes of the vagina, and thereby the penis, to become more soft and sensitive. Through this we are able to establish genital consciousness. When a man can slow down for a while, if he can be in the vagina and relax into the gap of no-feeling, it will be well worth it. Lost sensitivity will be slowly and surely regained. As he switches his focus to other perceptions besides that friction, he will eventually feel like he is entering an electrical socket, or a highly magnetized environment. It is riveting!

The Heart of Tantric Sex

Diana Richardson          2003

Warrior Poet Mental Yoga 55

I taught a creative writing in the famous Writers Workshop at the University of Iowa for a couple of years after that. I got into some perfectly beautiful trouble, got out of it again. I taught in the afternoons. In the mornings I wrote. I was not to be disturbed. I was working on my famous book about Dresden.

And somewhere in there a nice man named Seymour Lawrence gave me a three-book contract, and I said, “O.K., the first of the three will be my famous book about Dresden.”

The friends of Seymour Lawrence call him “Sam.” And I say to Sam now: “Sam-here’s the book.”

It is so short and jumbled and jangled, Sam, because there is nothing intelligent to say about a massacre. Everybody is supposed to be dead, to never say anything or want anything ever again. Everything is supposed to be very quiet after a massacre, and it always is, except for the birds.

And what do the birds say? All there is to say about a massacre, things like “Poo-tee-weet?

I have told my sons that they are not under any circumstances to take part in massacres, and that the news of massacres of enemies is not to fill them with satisfaction or glee.

I have also told them not to work for companies which make massacre machinery, and to express contempt for people who think we need machinery like that.


Kurt Vonnegut (WW II veteran and eye witness to the bombing of Dresden)          1969

Warrior Poet Mental Yoga 54

There are two Fairfields (reference to a transcendental meditation community), as surely as we have multiple potential selves; the dominant ideology will likely be the one that’s the focus of the most energy.

The subversion or coalescence with this corporeal, prior culture is the most obvious challenge we face in trying to bring about a truly different human experience. This is the nexus: Do you want to learn how to unify your individual field of consciousness with a realm of bliss and tranquility, or do you want to lie spread-eagled and drooling on crystal while Taylor Swift tickles your brain into a saccharine comma?

My only qualification for proselytizing is my ardent pursuit of the latter option and eventual acceptance of the former. I suppose we must ask of ourselves—or each other, have fun with it, it could be a quiz—two fundamental questions: 1. Are you happy with things the way they are? And 2. Do you believe that things could be better?


Russell Brand          2014

Warrior Poet Mental Yoga 53

Then she turned to me, let me see how angry she was, and that the anger was for me. She had been talking to herself, so what she said was a fragment of a much larger conversation. “You were just babies then!” she said.

“What?” I said.

“You were just babies in the war—like the ones upstairs!”

I nodded that this was true. We had been foolish virgins in the war, right at the end of childhood.

“But you’re not going to write it that way, are you.” This wasn’t a question. It was an accusation.

“I—I don’t know,” I said.

“Well, I know,” she said. “You’ll pretend you were men instead of babies, and you’ll be played in the movies by Frank Sinatra and John Wayne or some of those other glamorous, war-loving, dirty old men. And war will look just wonderful, so we’ll have a lot of them. And they’ll be fought by babies like the babies upstairs.”

So then I understood. It was war that made her so angry. She didn’t want her babies or anybody else’s babies killed in wars. And she thought wars were partly encouraged by books and movies.  


Kurt Vonnegut          1969

Love vs Sex 125

These couples, in their own ways, have chosen to acknowledge the possibility of the third; the recognition that our partner has his or her own sexuality, replete with fantasies and desires that aren’t necessarily about us. When we validate one another’s freedom within the relationship, we’re less inclined to search for it elsewhere. In this sense, inviting the third (this does not mean literally inviting a “third” into the relationship for extramarital sex, but it could) goes some way toward containing its volatility, not to mention its appeal. It is no longer a shadow but a presence, something to talk about openly, joke about, play with. When we can tell the truth safely, we are less inclined to keep secrets.

Rather than inhibiting a couple’s sexuality, recognizing the third has a tendency to add spice, not least because it reminds us that we do not own our partners. We should not take them for granted. In uncertainty lies the seed of wanting. In addition, when we establish psychological distance, we, too, can peek at our partner with the admiring eyes of a stranger, noticing once again what habit has prevented us from seeing. Finally, renouncing others reaffirms our choice. He is the one I want. We admit our roving desires, yet push them back. We flirt with them, all the while keeping them at a safe distance. Perhaps this is another way of looking at maturity: not as passionless love, but as love that knows of other passions not chosen.

Mating in Captivity

Esther Perel          2006