Verbalized, It Becomes an Ethical Problem (Warrior Poet Mental Yoga 236)

“Words, words, words.” And what’s in a word? Answer: corpses, millions of corpses. And the moral of that is, Keep Your Trap Shut; or if you must open it, never take what comes out of it too seriously. Katy kept our traps firmly shut. She had the instinctive wisdom that taboos the four-letter words (and a fortiori the scientific polysyllables), while tacitly taking for granted the daily and nightly four-letter acts to which they refer. In silence, an act is an act is an act. Verbalized and discussed, it becomes an ethical problem, a casus belli, the source of a neurosis.

The Genius & The Goddess

Aldous Huxley          1955

Cribb Comment: Keeping within the context of the entire novel, it appears that Huxley is illustrating the difficulty of resolving and unifying the antagonistic paradox he feels exists between spiritual grace (verbally expressed awareness and contemplation) and animal grace (instinctual physical behavior) in a union between two souls that each originate out of opposite ends of this spectrum. Elsewhere in the novel, he appears to suggest that “human grace” is also a part of this dynamic and that the complete spectrum must be incorporated together in unison if an individual is to attain the highest level of awareness and transcendence possible in our existence.

Cribb          2018

The Energy of Interaction (Warrior Poet Mental Yoga 220)

The energy that flows back and forth in a genuine interaction between two souls is much different that the nervous energy of delusion, distraction, and pretend, which spins, flutters, flies, and reels, awkwardly and uncomfortably, between those who are too fearfully embedded within their own projected personas to even consider the genuine cores that exist within themselves and within others. The numbed avatars playing their assumed roles of acceptance, comradery, and understanding, as if on stage in a poorly directed play, continuously falter, stamer, and miss their ques of expressive devout attentive interest, perceptual awareness, and empathetic and contemplative exchange. It’s more like two dogs barking at each other, sometimes in competition, sometimes in alternation, and sometimes in seeming unison, but all the while, each dog only barking and barking and barking his own reflexive deafening distraction of avoidance, never actually listening, never actually perceiving, never actually contemplating, only barking relentlessly like everyone else, like everyone else, like everyone else. And woe be unto whomever strays from such noise and barking, because non-conformity to such collective delusional herd behavior cannot be tolerated. It’s a threat to the bosom of non-contemplative barking and the satiating numbness of an unquestioned pseudo-plausible existence. The nervous energy erupts and writhes from the instability of the illusion which centrally governs all such behavior. Negation of the individual souls, of their core interactive existence, is what I perceive as the product of that infectious and unstable nervous energy of illusion. That negation yields a unified imperceptive herd which can only effectively serve one purpose. That is its own destruction.

The energy of a genuine interaction is composed of an unmistakably different nature.

Cribb          2017

Moving Beyond the Stalemate of Being Enemy Combatants (Warrior Poet Mental Yoga 211)


My study of moral psychology has made me somewhat more humble. It has made me realize that my mind will jump to conclusions and that many of those conclusions will be wrong. I can’t often perceive that reality at first. What I have found is that the best way to make an effective apology, which also happens to be a good way to initiate any kind of interaction and/or consideration for change with anyone, is to start by saying what you’re wrong about. So, in any sort of politically charged encounter, don’t start off by making your case about what you’re right about. Start off by saying what you know your side has been wrong about historically, and that you know the other side was right on those issues. Being humble, acknowledging fault, or praising something on the other side, has been proven to win hearts and minds, to create an atmosphere that supports consideration and empathy. Start off in that way, and then by the power of reciprocity, the other side is more inclined to match your effort. What you want to avoid at all costs is the normal human interaction of assuming that everyone who is not a blind unquestioning ally is an enemy combatant. Avoid throwing arguments at the other side for pure consumption and to create emotional outrage, not even by the other entity, but by the onlookers and bystanders of the matter. Avoid that dynamic at all costs. The power of apologies and acknowledgements, the expression of empathy and respect, is what is required to lay the groundwork for genuine conversation. That is what I want to leave with you.

Jonathan Haidt

(transcript from an On Being interview with significant editing/paraphrasing from me 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














Fear, Without and Within (Warrior Poet Mental Yoga 144)

We should all be careful not to propagandize and scapegoat our own fear, nor belittle or invalidate the fear of others. These are all too common mistakes and they usually occur in tandem. Fear shifts your psyche into hyper-focus and/or hyper-withdrawal/denial, both of which discount a greater unifying reality. Fear is infectiously destabilizing and we must remove it to see and understand everything in its proper objectivity and consequence. Displaying emotional volatility, “interpreting” another’s thoughts or intentions only via your own psyche, and implementing co- or counter destabilization antics are the primary indicative behaviors of a person whose perceptions are possessed by fear. If you ever want to have a meaningful and genuine exchange with such a victim of fear, you must first stabilize them and thus their perceptions. All will be meaningless until stabilization is achieved; reality will have no meaning, impact, or relevance. Reinforcing fear or instability in another, though often tempting and instinctive, is tragic and it makes any future attempt at a meaningful interaction with them that much more difficult. Reinforcing fear or instability in another also inevitably corrupts your own psyche, condemning you to possession by the same soul-sucking demons. Fear cannot be fought with fear, within or without. It can only be diminished or extinguished with respect and stability. Given such, perceptions of objective reality may then work their wonders through the simplicity of genuine existence.

Cribb          2016

Interactions of Non-Interaction (WPMY 136)


most often

boils down




purposeful non-interaction,

no matter the form,

that must however provide the participants

with enough sustenance


allow them the plausible belief


the supreme delusion

on a conscious level

that their interactions


real and unifying,

and not simply

an elaborate fabricated construct


their own

isolated fear and existence.



Love vs Sex 133

Not coincidentally, this entire emotional history plays itself out in the physicality of sex. The body is the purest, most primal tool we have for communicating. As Roland Barthes wrote, “What language conceals is said through my body. My body is a stubborn child; my language is a very civilized adult.” The body is our mother tongue—our mediator with the world long before we speak our first words. From the moment we come into being, love flows from adult to child sensuously—and dare I say erotically as well.

Bodily sensations dominate our first awareness of our environment and our earliest interactions with our caregivers. The body is a memory bank for the sensual pleasures of the skin. How often do I hear men and women in my office implore each other, “Can you just hold me?” The soothing powers of a hug hold at forty no less than at five. The body is also a storage facility for the distress and the frustration we have endured, and the pain we have suffered. Cleverly, our bodies remember what our minds may have chosen to forget, both light and dark. Perhaps this is why our deepest fears and most persistent longings emerge in intimate sex: the immensity of our neediness, the fear of desertion, the terror of being engulfed, the yearning for omnipotence.

Erotic intimacy is an act of generosity and self-centeredness, of giving and taking. We need to be able to enter the body or the erotic space of another, without the terror that we will be swallowed and lose ourselves. At the same time we need to be able to enter inside ourselves, to surrender to self-absorption while in the other’s presence, believing that the other will still be there when we return, that he or she won’t feel rejected by our momentary absence. We need to be able to connect without the terror of obliteration, and we need to be able to experience our separateness without the terror of abandonment.

Mating in Captivity

Esther Perel          2006