The Point of the Give (Warrior Poet Mental Yoga 179)

 

Pretext Note: This passage begins with observations specifically related to dog behavior, but evolves into a greater message regarding instability and behavioral disorders in people. I sincerely believe this message is of vital importance in regards to anyone who suffers from mental instability and I continue to believe that such instability is primarily a product of a behavioral disorder (a nurtured or learned disorder) as opposed to a pure genetic or medically inherited disease. The parallels of comparative behavior across species are extremely useful in illustrating this theory (and tangential associated theories) in cause, effect, and successful resolution.

A dog raised in a home environment without appropriate structure and boundaries is a dog that has been over-nurtured (spoiled) into believing that it is the master or ruler or supreme authority of all. In the reality of such a situation, that “all” for the dog only applies to its own household (own isolated pack), yet the dog has no profound reason or understanding to interpret its supreme authority of being any less authoritative anywhere outside of its own home (isolated pack). It cannot differentiate the “norm” of its isolated pack as being different from the “norm” of the very different greater world which exists outside of its isolated pack. The dog is thus significantly unsocialized and will be untempered in its accurate interpretation of relational behavior that varies from the over-nurturing it has learned to accept as all that is right and proper for itself.

If we assume that no fear has been added into this developmental equation by the owners, and we take the dog illustrated above and plop him on an exam room table, directly in front of a stable dominant authority figure, the dog will first attempt to flee. If not allowed to flee and not sappily “rescued” by his over-nurturing parents/family, and he is continued to be restrained by the stable dominant authority figure appropriately, the next move of the dog will be to do everything within his power to ignore and negate the reality of the stable authority figure. The dog will try to turn its body away as much as possible and will literally look down or from side to side to avoid having to acknowledge the authority figure who stands before it. If the stable authority figure is persistent enough, they will then repetitively and commandingly make the dog face themselves while making direct eye contact until avoidance of the posture and the glance is relinquished indefinitely. That is the point of the “give” by the dog which signifies that the dog has yielded its supreme authority to another “pack leader” who is more dominant and stable than itself; to a stable dominance which does not become an adversarial force or despotic ruler per se, but a rational and balanced reactive force of structure, accountability, accurate perception, and healthy non-codependent existence and interaction.

The “give” is a beautiful moment for a trainer or behaviorist, and perhaps even more so for the dog. It creates the proper or natural psychological parameters and understandings in the dog for a stable and balanced existence forevermore. It is an escape from instability. The greatest challenge to achieving this “give” comes from the people who are too unaware or too uninterested or too unskilled to lead the dog in a truly stable dominant manner, and aggressively interfere with said stabilization process, they often do, consciously or not.

This entire “dog” scenario (behavioral pitfall, expression, and “therapeutic” intervention), also applies almost verbatim to people. I promise you that. Behavior is behavior is behavior. But, just like a dog, people may escape from such instability. It is a much more complicated endeavor to obtain a “give” from an adult person due to the glitching intricacies of the human psyche, but such a hope and epiphany is still possible. It is a viable reality.

If we are to increase the number of “gives” from/in humanity, if we are to decrease the widespread instability which is present within our numbers, then we must as a whole apply greater effort towards increasing our collective awareness, empathy, skill, and focus towards such intent.

Doing less through passive ease and/or the fostered apathy of delusion, distraction, and willful ignorance has lead to the pervasive instability and behavioral problems which are now all too commonly witnessed throughout the species of “man’s best friend” as well as humanity itself. 

We need to return collectively to openly acknowledging and embracing the grace and universal salvation which is present within the point of the “give.”

Cribb          2017

The Real Dog, Child, and Everything Else (Warrior Poet Mental Yoga 176)

Pretext Note: I am a veterinarian and I have come to believe that comparative analysis of  the parallels between human to pet interaction, human to human interaction, and isolated human behavior to isolated animal behavior, is extremely helpful in illustrating and understanding the root causes of obsessive compulsive disease (drive disorders), mental instability (anxiety, fear responses, bully behavior), and egocentric projective delusion (the misunderstanding of the reality of the situation/disorder which prevents appropriate assessment and intervention/correction by external authorities as well as the victim themselves).

It is unfortunately true that many, if not the majority of, pet owners have little idea or minimal understanding about the genuine and undeniable behavior of their dog (pets in general). Pet owners are often masterful at creating and projecting intentions, motivations, and feelings onto their dog that simply have no foundation or basis in objective truth and behavioral analysis. I am not saying that it is easy for anyone to achieve the enlightened state of genuinely understanding behavior (over the projected distraction and confusing glitches in our own psyche). It took me a very long time (43-45 years in fact) that had to be coupled with an enormous amount of effort, awareness, intellect, observation, introspection, and a supreme desire to see beyond the pervasive satiating delusions that we all tend to be infected with from birth. It also took some luck at being fortunate enough to come into contact with someone who is exceptionally gifted in understanding behavior. My behavioral observations and conclusions have been challenged extensively by my own critical scrutiny and they stand solid and true in repetitive conclusion and application.

The most common response I receive from pet owners when I try to explain the true behavior of their dog is knee jerk denial and often scornful skepticism. Instead of listening and contemplating, being appreciative for the expertise of my words and explanation, most seem unsettled and agitated by the truth because it doesn’t fit in line with their preferred misperceptions and assumptions about their dog. In essence, the information I provide often shatters the illusion of what the owner has rewritten their dog to be for their own perceptional comfort. The rarer dog owner embraces the reality and revelation about their pet with appreciation and often good hearted humor. The more common dog owner honestly seems to dislike having to confront the reality of the situation even when such is required to address/treat a problem which they have come to me to inquire about.

This same misperceptive projecting glitch and egocentric delusional rewriting of another also occurs with many parents towards their children.

This same misperceptive projecting glitch and egocentric delusional rewriting of another (others) also occurs with many in regards to everything and everyone else.

It is always tragic, for such projective delusion blinds the perceiver from ever experiencing reality outside of their own head. Additionally, a dog, a child, a mate, a socioeconomic class, a foreign country, and whatever other entity, can never be seen, appreciated, understood, or stabilized/aided until such projective delusion and egocentric rewriting is shed from the perceiver’s soul.

Cribb          2017

The Song of the Psyche; the Song of the Soul (Warrior Poet Mental Yoga 171)

We are not being taught or encouraged to engage in real conversation with one another. Instead, we are being taught to have vocal exchanges of non-conversation, to bark at one another with a particular absence or lack of sustenance in what we present and how we respond. It is a portrayal of exuberance and eagerness in the desire to form union (whilst happily exchanging or sharing the energies of observation and experience), which is enthusiastically insincere in its advertised intent regardless of the pseudo-bonding emotional hype said intent, interest, and comradery rides upon. It is much “Hey, What’up?, How are you?, How’s it go’in?, What’s up bro?, (fistbump), How’s your family’n’em?, How’s everything?” about nothing. Most often, it is only the bottled up energy of an advertised existence which is incapable of achieving the stable state required for authentic self-aware output and accurate objective perception, drawn from the marketed hype and armchair quarterbacking of all of the mundane irrelevancies, occurrences, and distractions within the universe; it is the vocalization of undead maws, a chorus of soulless, segregated, and detached cacophonies.  It is worse, much worse, than the instinctual bonding which reflexively occurs in the realm of utter silence.

We are taught to pretend, to act, and to feign; we are taught to amuse and to be amused above all other perceptions of relevance and significance; we are taught to bark and laugh, to look beyond and askew, to jitteringly posture and not sit too still for too long; we are taught to annul the reality of ourselves and the reality of any mutual existence of higher meaning under some sort of unspoken indoctrinated commitment to the supposed beneficial preference of marketed and rewritten reality for all. Hear ye, hear ye! Disengagement and delusion, for all!

Reality and the graces within require respect if they are to deliver revelation and transcendence unto humanity. Respect requires a noble effort of the soul which surpasses the temptation and compulsion to subconsciously taint and twist all of our perceptions of mutual objective existence with our own isolated egocentric sin of doubt, fear, and selfishness. Noble effort is composed through the prioritizing of our own focus of empathic intent; and empathic focus of intent is only achieved by those willing to fully expose the tender sensitivities of their core essence and inner sanctum to the raw exoteric and indomitable landscape of independent coexistence and ceaseless vulnerability. Regressively, awareness is thus born and given its proper birth rite.

If we are not to rewrite and bastardize one another, ourselves, and even the realm of existence itself, if we are not to foster an oh so lethal and infectious madness within all of our hearts, minds, and souls, we must engage in awareness. Our fear, our petty amusement, and our overdominant ego, must let go for such awareness to thrive and flourish, and if we can do so, if we can become less than ourselves, and simultaneously also much, much greater than who and what we think we happen to be, we will come to crave and savor the ever-constant truth and reality of the independent and indomitable exoteric universe which is easily found once we are able to escape the prison of our own isolated mind.

This is the potential of earnest conversation and exchange; the gift of greater awareness, understanding, empathy, and union; upward transcendence. It should be the primary focus of our collective and individual humanity. Change everything, it would. To shun awareness and deny engagement with objective reality is a decision and action based in fear; and fear is always isolating and tortuous to those it possesses. Pretending to be someone else or not to be anyone at all during interaction, enclosing oneself in a buffer bubble of amusement and fun, or exsanguinating one’s soul out to the nervous vampiric energy of an overemotional horde, are all acts of fearful self-negation and they never will confront, nor can they ever overcome being possessed by fear.

Pretending, in all of its various forms, is chosen fearful non-existence and verbally, it expresses itself as chosen fearful non-conversation. The pretending must stop for individual and collective existences to start, for the hidden reality known deep within a man’s bones and humanities blood to obtain a peaceful synchronicity with the spiritual nature of his, and their, psyche. Real non-bastardized, non-marketed, non-tainted conversation, is the song of this psyche, the song of this soul.

We all need to stop pretending. We all need to talk to one another. Our souls all need to sing to one another and join in chorus together. This is the true path out of and away from fear; the path towards genuine individual and collective peace; the only path, the only one, that leads to union and transcendence.

Cribb          2017

 

 

 

 

 

 

 

 

 

 

 

 

 

The Paradigm Shift Required to Challenge Instability and Suffering, and the Most Convenient Way we Avoid It’s Recognition (Warrior Poet Mental Yoga 168)

The act of visceral behavior and the fact of objective reality, intertwined as they are, serve as the primary auto-corrective forces in natural law and natural order to challenge the madness and instability of the human psyche which is brought about and fostered perpetually by delusional perceptions and techniques of chosen distraction (both of which most often manifest subconsciously and are cloaked in the awareness of the sufferer).

Inducing the sufferer’s engagement in objective reality and acknowledgement of the visceral behavior of all entities of relevance for any given dynamic is essential in the act of helping that suffering soul chose to extract themselves from their madness. That is the point of the epiphany or the paradigm shift required for their exorcism of their inhabiting demon and their resulting salvation. There is no other way.

The victim or sufferer unfortunately believes quite vehemently that they are accurately perceiving, as well as acting upon, reality. The suffering psyche is blind and refuses to even attempt to extend its awareness outside of its “norm” which is in reality a constructed pseudo-norm of isolated subjective bias, utilized (sometimes extremely selectively) to perpetuate a previously accepted standard of existence (suffering, hopelessness, fear in whatever form) for itself. The victim or sufferer implements this bias or self-destabilization out of their own volition, yet will deny any such suggestion, hint, or postulation, and instead will obsessively focus upon an excuse or a number of conveniently revolving excuses to justify and explain the torture and suffering it perpetually endures. A fear of moving forward and out of a “traumatic” past is at the heart of the matter. It is a survival mechanism glitch of the psyche, half trapped in the past, and half trying to believe in the possibility of experiencing a different future, but scared to death to believe in anything more than the “reality” of their past.

I believe what most often and effectively enables these victims and sufferers to disregard these auto-corrective forces of natural order, healing, and hope, is none other than the human language and our ability to talk our thoughts and ourselves away from our other senses and away from (our) actual behavior. Our oratory often becomes a verbal marker for fostering belief in our own delusion, sadly selling ourselves on our words instead of choosing to quietly focus upon the acts of listening and sensing; of silent perception and undistracted contemplation.

Cribb          2017

Nullifying a Fear Response (Warrior Poet Mental Yoga 155)

You cannot help another organism (pet or human) overcome or work through a fear response via baby talk and coddling. Baby talk and coddling are submissive in nature and they actually reinforce or encourage the entity experiencing the fear to continue feeling justified in their response no matter how irrational it may happen to be. A fear response must be addressed with stable behavior and stable vocalizations if it is to be dealt with as best as is possible. The voice of the stabilizer preferably needs to be even in tone, rhythm, and cadence. The behavior of of the stabilizer must not involve nervous/excitable chaotic energy, over-nurturing or over-dominating. This is the only way to avoid reinforcing or further enabling/marking the fear which we are supposedly trying to overcome in the suffering subject.

Accurately analyzing and stably confronting delusional possession by fear is a complex and often seemingly counterintuitive sensory conundrum. The healer must disengage with their own egocentric fears, desires, and any temptable manipulation that exists within the relationship between themselves and the subject. No matter the degree of previous societal indoctrination or desired authenticity in the meaning of certain erroneously programmed behavioral actions and responses, over-nurturing and over-dominating must be objectively identified and avoided to promote resolution via removal of all delusional excuses.

If you are over-nurturing or over-dominating anyone or anything, anywhere in the world, you are poisoning existence by promoting the possession of fear in all. That may sound harsh and extreme, but nonetheless, it remains true.

Cribb          2017

The History of Hysteria: Pathologizing the Female Libido (Love vs Sex 240)

Hysteria was one of the first diseases to be described formally. Hippocrates discussed it in the fourth century BCE, and you’ll find it in many medical text covering women’s health written from medieval times until it was removed from the list of recognized medical diagnoses in 1952 (twenty-one years before homosexuality was finally removed). Hysteria was still one of the most diagnosed diseases in the Unites States and Great Britain as recently as the early twentieth century. You might wonder how physicians treated this chronic condition over the centuries.

We’ll tell you. Doctors masturbated their female patients to orgasim. According to historian Rachel Maines, female patients were routinely massaged to orgasm from the time of Hippocrates until the 1920s. Have a seat; the doctor will be right with you. . . .

While some passed the job off to nurses, most physicians performed the therapy themselves, though apparently not without some difficulty. Nathaniel Highmore, writing in 1660, noted that it was not an easy technique to learn, being “not unlike that game of boys in which they try to rub their stomachs with one hand and pat their heads with the other.”

Whatever challenges male physicians faced in mastering the technique, it seems to have been worth the effort. The Health and Diseases of Women, published in 1873, estimates that about 75 percent of American women were in need of these treatments and that they constituted the single largest market for therapeutic services.

Much of this information comes from The Technology of Orgasm, Maines’s wonderful book on this “disease” and its treatment through the centuries. And what were the symptoms of this “disease”? Unsurprisingly, they were identical to those of sexual frustration and chronic (unsatiated) arousal: “anxiety, sleeplessness, irritability, nervousness, erotic fantasy, sensations of heaviness in the abdomen, lower pelvic edema, and vaginal lubrication.”

This supposed medical treatment for horny, frustrated women was not an isolated aberration confined to ancient history, but just one element in an ancient crusade to pathologize the demands of the female libido—a libido that experts have long insisted hardly existed.

The men who provided this lucrative therapy didn’t write about “orgasm” in the medical articles they published on hysteria and its treatment. Rather, they published serious, sober discussion of “vulvular massage” leading to “nervous paroxysm” that brought temporary relief to the patient.

Maines found “no evidence that male physicians enjoyed providing pelvic massage treatments. On the contrary, this male elite sought every opportunity to substitute other devices for their fingers.”

(The Hamilton Beach Company of Racine, Wisconsin, patented the first home-use vibrator in 1902, making it {only} the fifth electrical appliance approved for domestic use. By 1917, there were more vibrators than toasters in American homes.)

Sex at Dawn

Ryan and Jethá          2010

 

 

 

The Town of Roseto (Warrior Poet Mental Yoga 152)

In the early 1960s, a physician named Stewart Wolf heard about a town of Italian immigrants and their descendants in northeast Pennsylvania where heart disease was practically unknown. Wolf decided to take a closer look at the town, Roseto. He found that almost no one under the age of fifty-five showed symptoms of heart disease. Men over sixty-five suffered about half the number of heart problems expected of average Americans. The overall death rate in Roseto was about one-third below the national averages.

After concluding research that carefully excluded factors such as exercise, diet, and regional variables like pollution levels, Wolf and sociologist John Bruhn concluded that the major factor keeping folks in Roseto healthier longer was the nature of the community itself. They noted that most households held three generations, that older folks commanded great respect, and that the community disdained any display of wealth, showing a “fear of ostentation derived from an ancient belief among Italian villagers relating to maloccio (the evil eye). Children,” Wolf wrote, “were taught that any display of wealth or superiority over a neighbor would bring bad luck.”

Noting that Roseto’s egalitarian social bonds were already breaking down in the mid-1960s, Wolf and Bruhn predicted that within a generation, the town’s mortality rates would start to shift upward. In follow-up studies they conducted 25 years later, they reported, “The most striking social change was a widespread rejection of a long standing taboo against ostentation,” and that “sharing, once typical of Roseto, had given way to competition.” Rates of both heart disease and stroke had doubled in a generation.

Among foragers, where property is shared , poverty tends to be a non-issue. In his classic book Stone Age Economics, anthropologist Marshall Sahlins explains that “the world’s most primative people have few possessions, but they are not poor. Poverty is not a certain small amount of goods, nor is it just a relation between means and ends; above all it is a relation between people. Poverty is a social status. As such it is the invention of civilization.” Socrates made the same point 2,400 years ago: “He is richest who is content with least, for contentment is the wealth of nature.”

Sex at Dawn

Ryan and Jethá          2010