Leviticus 17:18; A Brief Interpretation

18 “And you must not take a woman in addition to her sister as a rival to uncover her nakedness, that is, beside her during her lifetime.” …… 24 “Do not make yourselves unclean by any of these things, because by all these things the nations whom I am sending out from before YOU have made themselves unclean.” ….. 26 “And you yourselves must keep my statues and my judicial decisions, and YOU must not do any of all these detestable things, whether a native or an alien resident who is residing as an alien in YOUR midst.”

What do you think the Jewish law was referring to when making these sets of law codes? Why did they consider rivaling one female relative against the other a crime against Jehovah? I’m guessing it’s because it could generate contempt (hatred) in the hearts of the female relatives who would ultimately end up competing for the same husband affections. In addition, the Old Testament book of Leviticus was the Isrealites’ law code. They were expected to follow these laws religiously and make atonement for them when they transgressed against them. These laws weren’t just for promoting beneficial social relationships like our modern criminal codes, they also helped prevent the proliferation of diseases, much like our modern day CDC. The book’s purpose was one of protection. Protection against unlawful acts and unlawful uncleanliness, both social and personal.

Religious study is like a stairway that leads us up and out of the darkness we were conceived in and what Hegel explains as the human condition consisting of, “this actual individual in the animal functions.” Hegel appears to imply defecation as an object of self-preoccupation “these [animal functions] are no longer performed naturally and without embarrassment, as matters trifling in themselves which cannot possess any importance or essential significance for Spirit; instead, it is in them that the enemy reveals himself in his characteristic shape, they are rather the object of serious endeavor, and become precisely matters of the utmost importance. This enemy, however, renews himself in his defeat, and consciousness, in fixing its attention on him, far from freeing itself from him, really remains forever in contact with him, and forever sees itself as defiled.” This “enemy,” as it were, is described as “the merest particular of the meanest character,” one which serves, unfortunately, as an object of identification for his “fallen” consciousness. Here, consciousness in its fall abjection has become like shit, lost in a self-referential anality, a circle of its own making. In Hegel’s words, “we have here only a personality confined to its own self and its petty actions, a personality brooding over itself, as wretched as it is impoverished. 

Significantly, it is here, in the effort to differentiate itself from its excretory functions, indeed, from its excretory identity, that consciousness relies on a “mediator,” what Hegel will call “the priest.”

In order to reconnect with the pure and the unchangeable, this bodily consciousness offers up its every “doing” to a priest or minister. This mediating agency relieves the abject consciousness of its responsibility for its own actions. Through the institution of counsel and advice, the priest offers the reason for the abject consciousness’s actions. Everything that the abject consciousness offers, that is, all of its externalizations, including desire, work, and excrement, are to be construed as offerings, as paying penance. The priest institutes bodily self-abnegation as the price of holiness, elevating the renunciatory gesture of excretion to religious practice whereby the entire body is ritualistically purged. The sanctification of abjection takes place through rituals of fasting and mortification [fasten und kasteien].” Because the body cannot be fully denied, as the stoic thought, it must be ritualistically renounced.”

It is through the “mediator” or “priest” that one is helped into a conscious state of awareness of his own defilement and by bringing to the fore of man’s conscious mode of thought, man becomes aware of  his “defilement.” Through this process one is constantly re-awaken to his own base state or condition, in his need to self-satisfy his desires and needs and he is given into self-sacrifice as a way to “tame” this constantly re-emerging animal who consistently seeks to gratify the human flesh.

Contemptthe feeling that a person or a thing is beneath consideration, worthless, or deserving scorn.

Und kasteien is German word  which translates to English as meaning  “to tame oneself through the act of self-denial.

Philosophy of Skepticism; A Childish Devilish State Where One Tries To Shore Up His or Her Identity By Causing Others To Fall

Skepticism negates the domain of alterity by trying to show that nay given determination of logical necessity turns into its opposite and, hence, is not what it is. The skeptic traces and focuses on this constant vanishing of determinate appearance without taking into account the dialectical logic that orchestrates and unifies these various oppositions. Hence, nothing is what it is, and there is no logical or empirical ground accessible to the skeptic on which the domain of alterity might rationally be know. The skeptic’s thinking becomes a frantic effort to make every given determination disappear into some other one, so that the constant appearing and vanishing proceeds according to no order or necessity. The skeptic, like some new historicists among us, ends up producing contradictions for its own sake: significantly, Hegel argues that this production of chaos (understood as ceaseless contraction) is pleasurable inasmuch as the skeptic is always able to undermine the position of his philosophical opponent.

This kind of pleasurable and incessant refutation is still a form of stubbornness or eigensinnigkeit: “it is in fact like the squabbling of self-willed children [eigensinniger Jungen] who by contradicting themselves buy for themselves the pleasure [die Freude] of continually contradicting one another.” The skeptic overrides his own contradictoriness in order to take pleasure in forcing others to witness their contradictions. But this pleasure, a form of sadism, is short-lived, for the stubborn and persistent character of the skeptic encounters another like himself. If another skeptic exposes the first skeptic’s contradictions, then the firs skeptic is forced to take account of his own contradictoriness. This understanding of his own contradictoriness. This understanding of his own contradictoriness will initiate for him a new modality of thought. At this point, the skeptic becomes self-conscious of the constitutive contradiction of his own negating activity and the unhappy consciousness emerges as an explicit form of ethical reflexivity.

In a sense, the childish and stubborn pleasure that the skeptic takes in watching another fall turns into a profound unhappiness when he is, as it were, forced to watch himself fall into endless contradictions. Hence the distance afforded by watching seems essentially linked to the sadism of the pleasure and to the posture of the skeptic as one who exempts himself through visual distance from the scene that he witnesses. The sadistic pleasure involved in watching another becomes, in the mode of unhappiness, a displaceable watching of oneself. Witnessing implies a mimetic reduplication of the self, and its “dispassion” is belied by the passion of mimeticism. The self who shored up its identity by encouraging others to fall into contradiction suddenly sees itself as one of those others; this viewing of oneself at a distance not only initiates the unhappy consciousness but also inverts the skeptic’s pleasure into pain. The sadism directed toward the other is now turned back on consciousness itself (postponing for the moment whether the pleasure in sadism is also rerouted against consciousness.) As a dual structure, the unhappy consciousness takes itself as its own object of scorn.

The philosophical elaboration of this scorn takes the following form: consciousness is now divided into two parts, the “essential” and “unchangeable,” on the one hand, and the “inessential” and “changeable,” on the other. The watching self, defined as a kind of witnessing and scorning, differentiates itself from the self witnessed as perpetually falling into contradiction. This watching becomes a way of reestablishing the visual distance between a subject aloof from the scene and the subject in contradiction. In this case, however, the witnessing and scorning self cannot deny that the contradictory self is its own self; it knows that the contradictory self is itself, but in order to shore up an identity over and against it, it renders this contradictory self into an inessential part of itself. It thus parts with itself in order to purify itself of contradiction.

As a result, the unhappy consciousness berates itself constantly, setting up one part of itself as a pure judge aloof from contradiction and disparaging its changeable part as inessential, although ineluctably tied to it. Significantly, the activity that in skepticism begins as childish sadism becomes reformulated as ethical self-judgment in the context of the unhappy consciousness: as adult to child, then, the unchangeable consciousness “passes judgment” on the changeable. Implicit in this dual structuring of the subject, however, is the relation between thought and corporeality, for the unchangeable will be a kind of non-contradictory domain will be that of alternating qualities, the changeable domain of appearance, what pertains to the subject’s own phenomenal being. The child who “watches” is transfigured into the judge who “passes judgment,” and the aspect of the self on which it passes judgment is steeped in the changeable world of bodily sensations.

Unhappy consciousness seeks to overcome this duality by finding a body which embodies the purity of its unchangeable part; it seeks to come into relation with “the unchangeable in its incarnate or embodied form.” To do this, the subject subordinates its own body in the service of the thought of the unchangeable; this subordinating and purifying effort is that of devotion (Andacht). Yet, predictably, this effort to deploy the body in the service of thinking the unchangeable proves impossible. Devotion turns out to be pure self-feeling, what Hegel disparagingly refers to as “the chaotic jingling of bells, or a mist of warm incense, a musical thinking.” As self-feeling, it is the feeling of the body compelled to signify the transcendent and unchangeable, a feeling which nevertheless remains ensconced in the bodily feeling that it seeks to transcend. Indeed, self-feeling refers only and endlessly to itself ( a transcendentalized form of eigensinnigkeit), and so is unable to furnish knowledge of anything other than itself. Devotion, then, which seeks to instrumentalize the body in the service of the unchangeable, turns out to be an immersion in the body that precludes access to anything else, indeed, an immersion that takes the body to be the unchangeable and so falls into contradiction.

Although devotion appears to be a form of self-immersion, it is also a continuation of self-beratement as self-mortification. This self-feeling precisely because it does not reach the unchangeable, becomes itself the object of derision and judgment, making the continuing inadequacy of the self in relation to its transcendent measure. The transcendent is what is always missed, and so haunts this consciousness as a figure of what is permanently inaccessible, forever lost. In the mode of devotion, the, “unconsciousness . . . can only find as a present reality the grave of life.”

In a transposition of figures, the body survives, and all that is left of the transcendent ideal is a “grave.” Whereas devotion, then, begins as an effort to subordinate the body to a transcendent object, it ends by taking the body, that is, self-feeling, as its object of worship, and letting the unchangeable spirit die.

Here we might conclude that a certain form of self-preoccupation, understood as a reformulation of an insurmountable eigensinnigkeit, constitutes a narcissism of the subject that defeats the self-sacrificial project of devotion. The subject who would subordinate its body to an ideal, compel its body to embody an ideal, finds itself more fully autonomous from that ideal, outliving it altogether. The collapse of devotion into narcissism, if we can call it that, signifies that there can be no final leave-taking of the body within life. …… If there is a world of appearance for which the body is essential, then surely here is a world of noumena in which the body has no place; the world divides up into beings that are for-itself and in-itself.

PERSONAL COMMENT: Did you ever wonder if the stoics become who they are because of the skeptics? I’m not saying that I don’t possess any character defects of my own, but what I’m going through seems a lot like a Black Pot calling a Black Kettle the color black. Magneto’s Team Affiliation, after all is the Brotherhood of Evil Mutants. What my religious study has taught me is that we are all flesh and blood, capable of dying, capable of acquiring disease, and what makes me bleed, makes you bleed. We are all really One. Coming up against the skeptic is one of the most challenging positions to posture yourself against. It becomes even harder when you are related. Emotion can blur the lines of understanding and reason.

Eigensinnigkeit is a German word that translates in English to mean stubbornness.
Andacht is a German word that translates in English to mean silent prayer or worship.

Deciphering the Criminal Identity of the Actor or Perpetrator of a Crime (revised with additions)

By Karen Barna

Taking into consideration my previous two posts, on medical criminal conspiracy and radio transmitting implants we can now apply the philosophy of stubborn attachment and bodily subjection. Consider the following:

In the lord and the bondsman, and we have been given to understand these discrepant figures as deferentially positioned with respect to bodily life. The bondsman appears as an instrumental body whose labor provides for the material conditions of the lord’s existence, and whose material products reflect both the subordination of the bondsman and the domination of the master. In a sense, the lord postures as a disembodied desire for self-reflection, one who not only requires the subordination of the bondsman in the status of an instrumental body, but who requires in effect that the bondsman be the lord’s body, but be it in such a way that the lord forgets or disavows his own activity in producing the bondsman, a production which we will call a projection.

This forgetting involves a clever trick. It is an action by which an activity is disavowed, yet, as an action, it rhetorically concedes the very activity that it seeks to negate. To disavow one’s body, to render it “Other” and then to establish the “Other” as an effect of autonomy, is to produce one’s body in such a way that the activity of its production – and its essential relation to the lord – is denied. This trick or ruse involves a double disavowal and an imperative that the “Other” become complicit with this disavowal. In order not to be the body that the lord presumably is, and in order to have the bondsman posture as if the body that he is belongs to himself – and not be the orchestrated projection of the lord – there must be a certain kind of exchange, a bargain or deal, in which ruses are enacted and transacted. In effect, the imperative to the bondsman consists in the following formulation: you be my body for me, but do not let me now that the body you are is my body. An injunction and contract are here performed in such a way that the moves which guarantee the fulfillment of the injunction and the contract are immediately covered and forgotten.

At the close of the section on lordship and bondage, the bondsman labors away in a repetitive fashion on objects that belong to the lord. In this sense, both his labor and his products are presumed from the start to be other than his own, expropriated. They are given away prior to any possibility of giving them away, since they are, strictly speaking, never the bondsman’s to give. And yet, this “contract”* in which the bondsman substitutes himself for the lord becomes consequential; the substitution itself becomes formative of and for the bondsman. As the bondsman slaves away and becomes aware of his own signature on the things that he marks, he recognizes in the form of the artifact that he crafts the markings of his own labor, markings that are formative of the object itself. His labor produces a visible and legible set of marks in which the labor produces a visible and legible set of marks in which the bondsman reads back from the object a confirmation of his own formative activity. This labor, this activity, which belongs from the start to the lord, is nevertheless reflected back to the bondsman as his own labor, a labor that emanates from him, even if it appears to emanate from the lord.

In this way what we witness is nothing more than the psychic life of the bondsman repetitively acting out the events of his or her psychic past, a past when he came under the production of his previous lord. These behaviors are nothing more than a re-enactment of an individuals past narcissistic wound or wounds which are projecting out onto “Other.” This information holds important and significant weight in regards to my personal case evaluation, while it seemed that I had become “mentally ill” while under the use of electronic spinal cord stimulation, it was just the re-creation of an illusion or the acting out of a delusional fantasy. An illusion or delusion, either way, that the bondsman had come under from the psychic rule of his former lordship, and one in which he or she sought to carry out through repetitious drives. The repetition of victimizing individuals for his or her own sadistic and narcissistic needs and pleasure is what marks the method of operation or MO or what Hegel called “the bondsman own signature.”

Can, then, the lord reflected back be said finally to be the bondman’s own? Remember that the lord has disavowed his own laboring being, his body as n instrument of labor, and has established the bondsman as the one who will occupy the lord’s body for him. In this sense, the lord has contracted the bondsman as a surrogate or substitute. The bondsman thus belongs to the lord, but with a kind of belonging that cannot be avowed, for to avow the belongings would be to avow the substitution and, hence, to expose the lord as being the body which the lord apparently very much does not want to be. Hence, it is a substitute in the service of disavowal that the bondsman labors; only by miming and covering over the mimetic status of that labor can the bondsman appear to be both active and autonomous. Indeed, the object emerges as the objectification of the bondsman’s labor, and thus as an instance of that labor, a congealing and reflection of that labor. But what, then, does the object reflect? Is it the autonomy of the bondsman? Or is it the dissimulated effect of autonomy that results from the contract made between the lord and bondsman? In other words, if the bondsman effects autonomy through a miming of the lord’s body, a miming which remains hidden from the lord, then the “autonomy” of the slave is the credible effect of this dissimulation. The object of labor thus reflects the autonomy of the bondsman to the extent that the object, too, covers over the dissimulation which is the activity of the bondsman. In his work, then, the bondsman discovers or reads his own signature, but what is it that marks that signature as his own? The bondsman discovers his autonomy, but he does not (yet) see that his autonomy is the dissimulated effect of the lord’s. (Nor does he see that the lord’s autonomy is itself a dissimulation: the lord effects the autonomy of disembodied reflection and delegates the autonomy of embodiment to the bondsman, thus producing two “autonomies” that appear at the outset radically to exclude one another.)

Of course, when it comes to the psychic life of our early childhood ego formation, we can only confront that which is made visible to us to see fully. A person can discover “his own signature,” those things which make-up his authentic self that are apart and separate from the lord, but this is usually achieved during psychoanalysis or undergoing the ‘loss of the lord’s enslavement’ through the ‘loss of object.’

If we are to understand the forming of the object as the inscribing of the bondsman’s signature, the formative principle of the object to be the formation of his signature, then the bondsman’s signature designates a domain of contested ownership. This is his mark, which he can read we shall let the bondsman occupy the site of presumptive masculinity), and so the object appears to belong to him. Yet this object marked by him, which has his mark on it, belongs to the lord, at least nominally. The bondsman signs, as it were, for the lord, as a proxy signatory, as a delegated substitute. Thus the signature does not seal ownership of the object by the bondsman, but becomes the site for the redoubling of ownership and, hence, sets the stage for a scene of contestation.

This becomes important when dealing with what I’ve come to call “high tech high-jacking” of a person’s body and personal will through electronic devices that emit signals and thus can manipulate a person’s body, will, and mind. Who is really doing the creating? If the bondsman is not in control of his own body, and the outside influence or stimuli acting upon his body and mind through electro-magnetic signals are creating a situation, one that is not in favor for his own independence, then it is not the bondsman who is responsible the creation of the ’object’ it is the lord who is ruling over the bondsman wielding the electro-magnetic power.

There are two paradigms to consider in this scenario. One is benevolence and the other is malevolence. In the paradigm of benevolence, for there is no pain and suffering at the hands of this electro-magnetic power (and one in which Marvel Comics created the super hero Magneto was created in association with X-Men and one in which the character could control magnetic fields).** In this scenario the bondsman may create the an ‘object’ and it may look beautiful, but without the aid of electronic signals would the person have created it or have created is so beautifully? In this scenario it seems to be his mark, his signature. In the other paradigm, the one of malevolence, the bondsman performs outstandingly, he has a high work ethic, but the de-activation of or inhibition of the neural pathways through the use of electro-magnetic signals, so as to stunt, retard, or demean a person’s ability, work ethic, or performance causes much physical and personal pain and suffering to the bondsman. In this scenario it seems to be the ‘poor work’ of the bondsman through the use of his mark, his signature, but the bondsman is not the one who is in control of the events that are creating these ‘marks’ or ‘signatures’ upon the ‘object,’ it is the lord reigning over him.

Regarding my personal case study, I have encountered both paradigms and in my opinion they were nothing more than an attempt to create the “illusion” of wellness in front of onlookers when it was desirable, and then to create the “illusion” of illness at another time for sadistic personal pleasure or for maybe some other reason. It is my personal belief that this technology was being used to create, control, manipulate, and exploit individuals for personal gain or personal pleasure.

The mark or sign on the object is not simply the property of the bondsman – this object with this mark on it implies for him that he is a being who marks things, whose activity produces a singular effect, a signature, which is irreducibly his. That signature is erased when the object is given over to the lord, who stamps it with his name, owns it, or consumes it in some way. The working of the slave is thus to be understood as a marking which regularly unmarks itself, a signatory act which puts itself under erasure at the moment in which it is circulated, for circulation here is always a matter of expropriation by the lord. The slave, of course, from the start has been working for another, under the name or sign of some other, and so has been marking the object with his own signature under a set of conditions in which that signature is always already erased, written over, expropriated, resignified.

It is this creation of lordship and bondage with the implementation of electro-magnetic frequency signals. Here is my case scenario, I sit down to learn, research, and study. I create works that help me to understand and work through the problems I am encountering. What is happening to me and what is going on in my environment, is a systematic routinely effected outcome through the use of electro-magnetic frequency signals, signals that seem to try and erase or erode memory and effect performance for the creation of an “illusion.” They may refute this claim by saying the alcohol is effecting my memory or memory recall or that I am falling in out of “delusional states,” but it is not the case. It is the combination of factors that are coming into play that are effecting my progress. This technology is effecting regions of my brain that are responsible for language and language recall. When I come under the power of electro-magnetic frequency it  makes me studder, it makes it difficult for me to read sentences and comprehend. It could be argued that communication, through the use of language, both written or verbal,  is a super human power. Man has harnessed the ability to take from individuals this super human power of expression and language. In any event, I am in bondage with a absolute sovereign lord reigning over me with a veiled electro-magnetic hand. One that seeks to punish and penalize me for behaviors that are beneficial to human growth and development.

 

*For the purpose of philosophical discussion this “contract” can be written, spoken or unspoken. Observations in behavior will indicate the presence of an unspoken or spoken contractual relationship.
**The perpetrator and actor of this crime may be suffering from a delusional state of omnipotence in which he or she may feel like a “god,” also known as suffering from a “god complex.” This state is derived from feelings of impotency and lack of control in his or her own life, especially during childhood.

High-Jacking the Central and Peripheral Nervous Systems of the Human Body; How One Specific Form of Medical Crime Can Be Committed

Brain Development

By Karen Barna

Human development starts with an embryo and the human embryonic development of our human vertebrate brain reflects its evolution from the three anterior bulges of the neural tube. In all vertebrates, not just human, we see three bilaterally symmetrical, anterior bulges of the dorsal hollow nerve cord. These three bulges go on to develop into the forebrain, midbrain, and hindbrain. At conception the rapid division of embryonic stem cells gives rise to three different types of specialized cells; (1) ectoderm, (2) endoderm; and (3) mesoderm which are induced pluripotent stems cells which we derive from bone marrow and which also maintain the normal turnover of regenerative organs, such as blood, skin, and intestinal tissue. These stem cells give rise to the various organs that will eventually grow into the complete fully functioning human being and create the communication network required from survival and internal homeostasis.

The Cerebellum, Thalmus, and Hypothalmus

Human Brain Map.jpg

For the purpose of my argument let’s begin with the cerebellum, thalmus and hypothalmus. The cerebellum is the part of the brain that is located at the brain‘s base. It functions in coordination and error-checking during motor, perceptual, and cognitive performances. There is strong evidence that the cerebellum is involved in learning and remembering, motor responses, because such learning can be blocked by damage to one of its major subdivisions. The cerebellum receives sensory information about the position of the joints and the length of the muscles, as well as information from the auditory and visual systems. It receives input from the motor pathways, telling it which actions are being commanded from the cerebrum. The cerebellum uses this information to provide automatic coordination of movement and balance. Hand-eye coordination is on example of such a function. If the cerebellum is damaged, the eyes can follow a moving object, but they will not stop at the same place as the object. If you can’t dance, coordination begins in the cerebellum.

The thalamus and hypothalamus are located centrally and just above the cerebellum. The thalamus is the main input center for sensory information going to the cerebrum and the main output center for motor information leaving the cerebrum. It contains many different nuclei, each one dedicated to sensory information of a particular type. Incoming information from all the senses is sorted out in the thalamus and sent on to the appropriate higher brain centers for further interpretation and integration. The thalamus also receives input from the cerebrum and other parts of the brain that regulate emotion and arousal.

Although it weighs only a few grams, the hypothalamus is one of the most important brain regions for homeostatic regulation. The hypothalamus is the source of two sets of hormones, posterior pituitary hormones and releasing hormones that act on the anterior pituitary. The hypothalamus contains the body’s thermostat, as well as centers for regulating hunger, thirst, and many other basic survival mechanisms. Unexplained weight gain and weight loss may be due to a malfunctioning or manipulated hypothalamus. Hypothalamic nuclei also play a role in sexual and mating behaviors, the fight-or-flight response, and pleasure. Stimulation of specific centers can cause what are known as “pure” behaviors. For example, rats placed in an experimental situation where they can press a lever to stimulate a “pleasure” center will do so to the exclusion of eating and drinking. Stimulation of another area can produce rage.

The hypothalamus is responsible for an organisms biological rhythms. Animals, including humans, exhibit all kinds of regularly repeated, rhythmic behaviors. Maintaining our daily rhythms when, for example, we sleep, our blood pressure is high, or our sex drive peaks. Many animals exhibit seasonal rhythms, reproducing or migrating only in the spring or fall, for instance. We have already discussed circadian (daily) and seasonal rhythms in plants.

Numerous studies have assessed the relative importance of external cues and internal timekeepers in maintaining rhythmic behavior. These studies show that circadian rhythmic usually have a strong internal component, referred to as a biological clock. Locating the internal mechanisms responsible for behavioral rhythms has been challenging fro researchers. An early hypothesis that the location of these control mechanisms varies across taxonomic boundaries has proved true. For instance, fruit flies (Drosophila) appear to have many biological clocks throughout their body and at the outer edge of their wings. In mammals, a pair of structures called the suprachiasmatic nuclei (SCN) in the hypothalamus functions as a biological clock. Experiments with rodents have revealed that the cells of the SCN produce specific proteins in response to changing light-dark cycles. The function of this or any other biological clock may be the regulation of a variety of physiological processes, such as hormone release, hunger, and heightened sensitivity to external stimuli that motivate specific rhythmic behaviors.

The Central Nervous System and Peripheral Nervous Systems

The brain and spinal cord make up the human central nervous system (CNS) and this central nervous system connects everything that is outside of it through the peripheral nervous system (PNS). This system conveys the most simplest responses from a knee-jerk response, to the most complex behaviors of regulating the internal environment of the organism and this message system is carried out in all vertebrates.

CNS & PNS.jpg

The divisions of the peripheral nervous system interact in maintaining homeostasis through the cranial nerves originate in the brain and innervate organs of the head and upper body. The spinal nerves originate in the spinal cord and innervate the entire body. Mammals have 12 pairs of cranial nerves and 31 pairs of spinal nerves. Most of the cranial nerves and all of the spinal nerves contain both sensory and motor neurons; a few of the cranial nerves are sensory and motor neurons a few of the cranial nerves are sensory only (the olfactory and optic nerves, for example).

Because most nerves contain a diversity of neurons that play different roles, it is convenient to divide the PNS into a hierarchy of components that differ in function. The sensory division of the PNS is made up of the sensory, or afferent (incoming), neurons that convey information to the CNS from sensory receptors that monitor the external and internal environments. The motor division is composed of the motor, or efferent (outgoing), neurons that convey signals from the CNS to effector cells. The motor division is divided, in turn, into two functional divisions, called the somatic and autonomic nervous system.

The somatic nervous system carries signals to skeletal muscles, mainly in response to external stimuli. The somatic nervous system is often considered voluntary because it is subject to conscious control, but a substantial proportion of skeletal muscle movements is actually determined by reflexes mediated by the spinal cord or lower brain.

The above highlighted information is what I am primarily concerned with because it is through electro-magnetic frequency technology that my brain is being manipulated by a veiled hand that strikes without warning and without a face.

The autonomic nervous system conveys signals that regulate the internal environment by controlling smooth and cardiac muscles and the organs of the gastrointestinal, cardiovascular, excretory, and endocrine systems. This control is generally involuntary.

The autonomic nervous system consists of two divisions that act on our body organs with opposing effects. Activation of the sympathetic division correlates with arousal and energy generation: The heart beats faster, the liver converts glycogen to glucose, bronchi of the lungs dilate and support increased gas exchange, digestion is inhibitive, and secretion of adrenaline from the adrenal medulla is stimulated. Activity of the parasympathetic division, causes approximately the mirror image of this: a calming and a return to emphasis on self-maintenance functions. For example, activity of parasympathetic nerves decreases heart rate and energy storage and also enhances digestion. When sympathetic and parasympathetic nerves innervate the same organ, they often (but not always) have antagonistic (opposite) effects.

From here the central nervous system conveys messages through the peripheral nervous system which are then carried to the various forms of tissue; epithelial, connective, nervous, and muscle. These cells all operate on chemical and electrical signals. Theoretically it could be possible, and which I believe it is as experiments and stimuli that have activated certain responses in my body was made possible, to activate the dilation of the pupils to promoting an erection or clitoral arousal to reversing the dilation of pupils and deactivating the erection or clitoral arousal with the use of electro-magnetic frequency implants which “high-jack” and activate and deactivate the areas located along this super information highway of the human body.

“Conscience doth make subjects of us all, or is it conscience doth make cowards of us all?” I’m not quiet so sure anymore. Who is making who?

Dorsal Cavity

I tried not to go into too much detail but there is a lot more information regarding the minute intricacies of communication between human cell-to-cell communication which includes blood cells and other lymphatic fluid. Suffice it to say this is a simple generalized overview for the purpose of my argument. There are many more structures and substructures which could be elaborated further upon but ones in which I fear would obscure and blur the understanding if I haven‘t already done so. The point I am suggesting is that someone has implanted my body with a type of electric spinal cord stimulator, one that runs of radio wave transmission (electro-magnetic frequency waves) and which is located at the base of my spinal cord in the lower lumbar region and runs parallel to my super information highway which leads straight to my brain. I am suggesting that this device is capable of communication with my other bodily functions and possibly organs which through the delivery of electrical signals along my spinal cord is capable of activating and deactivating certain somatic, autonomic, sympathetic division, parasympathetic division creating altered states of consciousness.

Spinal Cord Stimultor2

Spinal Cord Stimulator

With the inception of NJ Family Care in the State of New Jersey, is what I believe opened the doorway for criminal activity regarding medical cases in the state. It is something that should be considered, addressed, and defended against when considering with the new Untied Health Care Act.

High Tech Crimes Against Humanity

Ethos: The disposition, character, or attitude peculiar to a specific people, culture, or group that distinguishes it from other people or groups. The fundamental values or spirit and mores. (2) The essential character of a period, movement, work of art, mode of expression, or the like.

I have written about mental illness and forms of personality disorders. What I haven’t really written about is the bodily assaults I have encountered as a consequence of what I believe to be medical malpractice and criminal conspiracy. It is my belief that a level of criminal conspiracy has been orchestrated and conducted on such a level in the city of Trenton, New Jersey that it almost rises in comparison to the atrocities of World War II with Adolf Hitler. What I am about to suggest isn’t for the faint hearted. It’s real. It’s happening. I know because I’m experiencing it. I’m using our state statutes, the New Jersey Criminal Code Title 2C to help explain why I think these behaviors are criminal. While what I am attempting to explain are not actual laws that have been past by our state legislature, I think they should be for the protection and welfare of human life. What I am attempting to do is explain to the best of my ability what I believe is happening to me and how maybe they can constitute criminal activity.

I believe that this criminal conspiracy is intended to cause bodily assault, aggravated bodily assault, criminal sexual contact, aggravated sexual contact, stalking, theft of services and possibly causing or risking widespread bodily injury or damage through the use of electronic devices such as the ones found in two-way radios and key fobs that open your car doors; transmitters and receivers. If it could be proven 10 or more people were injured or harmed as a consequence to this conspiracy, than I believe the perpetrators could risk causing widespread injury or damage.

Conspiracy
Assault
Aggravated Assault
Criminal Sexual Contact
Aggravated Sexual Contact
Stalking
Causing or Risking Widespread Injury or Damage
Theft of Services

Conspiracy is defined as an act in which one person acts with another person or persons to commit a crime if with the purpose of promoting or facilitating its commission he or she agrees with such other person or persons that they or one or more of them will engage in conduct which constitutes such crime or an attempt or solicitation to commit such crime. I believe there are more than two people involved and possibly as many as 20 or more regarding this event.

Assault is defined as an act in which a person attempts to cause or purposely, knowingly or recklessly cause bodily injury to another. Assault is a crime of the fourth degree. I can feel a signal latch onto my body through an implant or receiver and when this happens, it is like receiving a blow or a strike to the body. Some strikes are more forceful than others, but still they are physical strikes which I am experiencing as I move about my world.

Aggravated assault is defined as an act in which a person attempts to cause seriously bodily injury to another, or cause such injury purposely or knowingly or under circumstances manifesting extreme indifference to the value of human life recklessly causes such injury. Aggravated assault is a crime of the second degree. I am a white middle class female. There is a possibility this may be a hate crime.

Criminal Sexual Contact is defined as an act in which a person through the use of intentional touching by the actor, either directly or through clothing, or with the use of remotely controlled veiled signals of a electronic devices or devices of the victim’s intimate parts (vaginal and anal) for the purpose of degrading or humiliating the victim or sexually arousing or sexually gratifying the actor. Sexual contact of the actor with himself must be in view of the victim whom the actor knows to be present and;
(1) The actor uses physical force or coercion, but the victim does not sustain severe personal injury;
(2) the victim is on probation or parole, or is detained in a hospital, prison or other institution and the actor has supervisory or disciplinary power over the victim by virtue of the actor’s legal, professional or occupational status:
(3) The victim is at least 16 but less than 18 years old and:
(a) the actor is related to the victim by blood or affinity to the third degree; or
(b) The actor has supervisory or disciplinary power over the victim; or
( c) the actor is a foster parent, a guardian, or stands in loco parentis within the household;
(4) the victim is at least 13 but less than 16 years old and the actor is at least four years older than the victim. Criminal Sexual Contact is a crime of the fourth degree. I experience sensations in the form of vibrations which are activated in my vaginal and anal cavities.

Aggravated Sexual Contact is defined as an act in which a person through the use of intentional touching by the actor, either directly or through clothing, or with the use of remotely controlled electronic devices of the victim’s intimate parts (vaginal and anal) for the purpose of degrading or humiliating the victim or sexually arousing or sexually gratifying the actor. Sexual contact of the actor with himself must be in view of the victim whom the actor knows to be present and;
(1) the victim is less than 13 years old;
(2) at least 13 but less than 16 years old;
(a) The actor is related to the victim by blood or affinity to the third degree, or
(b) the actor has supervisory or disciplinary power over the victim by virtue of the actor’s legal, professional, or occupational status, or;
( c) The actor is a foster parent, a guardian, or stands in loco parentis within the household.
(3) the act is committed during the commission, or attempted commission, whether alone or with one or more other persons, or robbery, kidnapping, homicide, aggravated assault on another, breaking and entering, burglary, arson or criminal escape;
(4) The actor is armed with a weapon or any object fashioned in such a manner as to lead the victim to reasonably believe it to be a weapon and threatens by word or gesture to use the weapon or object;
(5) The actor is aided or abetted by one or more other persons and the actor uses physical force or coercion;
(6) The actor uses physical force or coercion and severe personal injury is sustained by the victim.
(7) The victim is one whom the actor knew or should have known was physically helpless, mentally defective, or mentally incapacitated. Aggravated Sexual Contact is a crime of the third degree. What I have been experiencing could rise to the level of aggravated sexual contact if the person responsible is a blood relative or affinity; it is being committed during the commission or attempted commission of aggravated assault; and it is creating a state of physical helplessness as the victim is unable to defend against a veiled and invisible enemy in which the act continues to be committed.

Stalking is defined as (1) the course of conduct which means to repeatedly on two or more occasions seeks to maintain a visual or physical proximity to a person or repeatedly conveying verbal or written threats or threats implied by conduct or a combination thereof directed at or toward a person. The threats in which a person purposefully conveys directed at a specific person that would cause a reasonable person to fear bodily injury to himself or a member of his immediate family or to fear the death of himself or a member of his immediate family, (2) Knowingly, recklessly or negligently places the specific person in reasonable fear of bodily injury to himself or a member of his immediate family or in reasonable fear of the death of himself or a member of his immediate family. Stalking is a crime of the fourth degree. If the violation is done under an already imposed court order than it is a crime of third degree. Over the last two days I have encounter the same individual at least three times in which they motioned, spoke, or gestured to me. Tall, thin, Hispanic, with a five o’clock shadow. But the technology itself sets-up the very atmosphere of stalking with a feeling of being followed.

Causing or Risking Widespread Injury or Damage* is defined as behavior in which a person or persons purposely or knowingly do unlawfully cause the emission of a harmful substance, in my case it would be high intensity electo-magnetic frequency waves or signals (some of these regulations may fall under the jurisdiction of the Federal Communications Commissions or FCC).
(*) For the purpose of this act, widespread injury or damage means serious bodily injury to 10 or more people or damage to 10 or more habitations or to a building which would normally have contained 50 or more persons at the time of the offense. Causing or Risking Widespread Injury or Damage is a crime of the third degree. If no such injury or damage occurs than it is a crime of the fourth degree.

Title 2C of the New Jersey Criminal Code lists Theft of Services as defined by stealing public services like water, electricity, gas, and cable television and so forth, but what I’m suggesting is something a little different, for they may certainly be “tapping” into our electricity and home computers some how, as a crime of high tech sophistication and surveillance, I’m referring to stealing of intelligence and mind as well as sex related theft. We are living in the silicone age and our medical technology has allowed for a multitude of implants like spinal cord simulators and other devices that work with nerve cells, even neural networks and brain cells work on electrical impulse. Sex is a form of service, albeit illicit and illegal, and to prevent someone from the ability to perform legal work related duties due to the use of such technology through the systematic abuse and implementation, including sex related duties, should be a criminal offense.

Theft of Services through the use of bodily implants and handheld electronic, computer or otherwise battery or electronically operated device which transmit and receive electro-magnetic frequency signals, in which a person obtains or restricts services that are knowingly available only through compensation.

a. “Services” include labor or professional service; transportation, telephone, telecommunication, electric, water, gas, cable television, or other public service; accommodation in hotels, restaurants or elsewhere; entertainment; admission to exhibitions; use of vehicles or other movable property. Where compensation for service is ordinarily paid immediately upon the rendering of such service, as in the case of hotels, restaurants, and sex workers, absconding without payment or offer to pay gives rise to a presumption that the service was obtained by deception as to intention to pay.

b. A person commits theft if, having control over the disposition of services of another, to which he is not entitled, he knowingly diverts such services to his own benefit or the benefit of another not entitled thereto.

(1) Connects or causes to be connected by wire or any other device with the wires, cables or conductors of any such vendor or any other person; or

(f) Any person who purposely or knowingly manufacturers, constructs, sells, offers for sale, distributes or installs any equipment, device or instrument designed or intended to facilitates the interception, decoding or receipt of any implanted bodily service with the attempt to harm the person it is connected to or implanted in.

A spinal cord stimulator provides a service to the person who is in possession of its controller and who can operate its mechanisms. The purchase of the implant comes with a remote device. I consider it theft of service because the use of the technology attempts to “steal away” the persons individual capacity to control it and thereby renders the service of a person as incapable of using it, which results in the person’s ability to work and function effectively, one which “renders her services” less than desirable. I have had the experience frequently over the past several years when trying to perform yard work. In addition, it has the capability of rendering a person at a disadvantage because they cannot defend themselves effectively. It can open the doorway for many other types of victimization like sexual assault and theft of personal property.

What if this crime is a service one could pay for?

The Vision In A Dream; A Psychoanalytic Interpretation

“What fools these mortals be.” ~Puck, A Midsummer Night’s Dream

Navigating the labyrinth of life sometimes allows the opportunity for one to encounter unconventional beings or what Puck in a ‘Mid Summer Night’s Dream’ called ‘shadows’; a conscienceless person who seems unable to turn away from his or her own selfish conscious desires and runs amuck in the ‘hood‘, as in neighborhood. When we encounter such individuals a stage can sometimes be set in which the players, all seem to wear a mask, and, the true identity of the guilty party, unbeknownst to the authentic players of the game, game play become a series of tedious unveiling until the guilty party or parties are discovered, the person(s) responsible for the turning of the screws and cogs of game play. Dealing with people requires a certain aptitude for discernment.

Take for example the scene from the 1999 major motion film, ‘A Midsummer Night‘s Dream,’ in the Shakesperean play where Titania, portrayed by Michelle Pfeiffer, utters this line upon waking from her dream, “Me thought I was enamored with an ass.” Unfortunately, Love can be a game, as Life can be a game of strategic operations, cunning, and veiled intentions. I know first hand because I encounter some of these types of people all the time. They are your everyday people and they are your not so everyday people, like Donald Trump, and my world seems full of them. People with questionable moral integrity, and although films like ‘A Midsummer Night’s Dream’ may entertain us as they are light and comical, people do and can really get hurt from characters who belong to these realms of questionable morals .

Brief Insight To Character Disorders

There are levels to psychopathy, graded increments which comprise this genre of mental illness. Some psychopathic individuals do not pose a real threat to society and they can function within the borders of civilized society relatively successfully, playing outside the code of established laws. Studies conducted on prison inmates classified felons into two separate categories; Highly Functioning (HF), and Lower-Functioning(LF). The difference between these two groups were their IQ levels. HF group used more sophisticated language communication and had higher intelligence levels, where the LF were less sophisticated in their language operations and intelligence. Found within each of these groups were the variant forms of psychopathy (see Theodore Millon and Roger Davis’ “Ten Sub-Types of Psychopathy”).

The psychopathic brain is neurologically different than the brains of normal individuals. Normal individuals who can experience the range of emotion; love, sympathy, caring, joy etc. can process sight words that are suppose to illicit emotions. Words like; mother, puppy, kitten, and toddler/infant are all processed differently for people who suffer from forms of psychopathy. Words that are suppose to generate sentiment or feelings are processed like an algebraic expression, a problem to be solved.

Worlds of Illusion and Fantasy

Encountering and falling victim to a unconventional ‘spirit’ can leave one feeling like they were part of a dream, an unreal fantasy.  In ’A Midsummer Night’s Dream’ the playing field is tilted toward the advantage of the ’spirits’ that inhabit the wood. They hold the power to do and undo the magic they wield, and all humans are at their mercy. Likewise, in life, playing fields are sometimes, most times, tilted toward the ruling party’s or individual’s favor and they can wield their power over others in unconventional and sometimes cruel ways. In Shakespeare’s play, Bottom, who was literally turned into a donkey, an ass, by a mischievous wielding spell casting spirit, wakes from his dream, in a state of confusion, unable to explain and process what he had just experienced speaks the following monologue:

“I’ve had a most rare vision. I’ve had a dream. Past the wit of man to say what dream it was. Man is but an ass if he go about to expound this dream. Me thought I was, but there is no man who can tell what. Me thought I was…….Me thought I had…….Man is but a patched fool if he would offer to say what me thought I had . . . The eye of man has not heard, the ear of man hath not seen, man’s hand is not able to taste, his tongue to conceive, nor his heart to report but my dream was…..I’ll get me to quince to write a ballad of this dream. It should be called Bottom’s…… Dream….. cause it hath no Bottom. I will sing it at the later end of a play before the Duke. Her adventure to make it the more gracious, I shall sing it at her death.”

At the beginning of this clip you can catch a glimpse of Bottom, who was portrayed by Kevin Kline, dressed in his ass costume Bottom’s Waking Most Rare Vision.

At the end of the play in Puck’s final monologue, he speaks a formal apology for the mischievous events of the evening with the following verse:

“If we shadows have offended,
Think but this, and all is mended,
That you have but slumber’d here
While these visions did appear.
And this weak and idle theme,
No more yielding but a dream,
Gentles, do not reprehend:
And, as I am an honest Puck.
If we have unearned luck
Now to ‘scape the serpent’s tongue,
We will make amends ere long:
Else the Puck a liar call:
So, good night unto you all,
Give me your hands, if we be friends,
And Robin shall restore amends.”

It should be noted that shadows, spirits, souls, or numinous are terms that could be used interchangeably when dealing with the area of psychoanalysis that deals with a person’s identity, that is uncovering their true nature in who they truly are. The numinous experience means transcendent experience, human experience that is imbued with a feeling of something holy, divine, or mystical. Spiritual experience, however, is not usually a psychotherapeutic topic, except with reference to delusions or psychoses. Whether it should be or not depends on one’s worldview and philosophy, but it is clear that Carl Jung gave religion and spirituality the highest value. He sometimes described the goals of psychotherapy specifically in religious terms. “The goal is transformation,” he once said, “….the only criterion of which is the disappearance of ego hood, which is a Buddhist concept; or, when describing the experience of the Self, an analytic goal that is also a God-concept, “Yet not I live, but Christ liveth in me,” which is Christian doctrine from St. Paul. It begins with the turning away from one‘s own selfish, self motivated drives and adhering to more Christian values and virtues in service to others. It is the very philosophy found in principle based leadership training, and one that many forms of religious instruction impart on their students.

Another interesting comparison one can make is the Shakespearean line ‘Now to ‘scape the serpent’s tongue’, which means to now escape the lie of the illusion and the fantasy they accidentally created, and the transition in Georg Wilhelm Friedrich Hegel’s The Phenomenology of Spirit from the section “Lordship and Bondage” to “The Freedom of Self-Consciousness: Stoicism, Skepticism, and the Unhappy Consciousness” comparing of course the psychic life of power and the forms of subjection that take place as a consequence of early childhood events; as in ‘coming under a spell’ and the clever trick the Lord plays on the Bondsman and the therapeutic use of psychoanalytic dialogue.

Trailer clip for the 1999 motion film ‘A Midsummer Night’s Dream’ (an exceptionally produced film and one worth watching).

The Unprincipled Psychopath

The following is a description of a prominent type of psychopath postulated by Theodore Millon and Roger Davis in there Ten Sub-types of Psychopathy model, and one that is found within the realms of various forms of social control. This form of psychopathy is one in which there is a high degree of narcissism and so, is often found in conjunction with narcissistic  personality disorder. The Unprincipled Psychopath may also suffer co-morbidity with other forms of mental illness as well.

“The unprincipled psychopath is seen most frequently in conjunction with narcissistic personality patters. These individuals are often successful in keeping their activities just within the bounds of the law, and infrequently enter into clinical treatment.
These psychopaths exhibit an arrogant sense of self-worth, an indifference to the welfare of others, and a fraudulent social manner. There is a desire to exploit others, or at least expect special recognition and considerations without assuming reciprocal responsibilities. A deficient social conscience is evident in the tendency to flout conventions, to engage in actions that raise questions of personal integrity, and to disregard the rights of others. Achievement deficits and social responsibilities are justified by expansive fantasies and frank prevarications. Descriptively, we may characterize this psychopath as devoid of a superego – that is, as evidencing and unscrupulous, amoral, and deceptive approach to relationships with others. More than merely disloyal and exploitative, these psychopaths may be found among society’s con artists, and charlatans, many of whom are vindictive toward and contemptuous of their victims.
The unprincipled psychopath often evidences a rash willingness to risk harm and is usually fearless in the face of threats and punitive action. Malicious tendencies are projected outward, precipitating frequent personal and family difficulties, as well as occasional legal entanglements. Vengeful gratification is often obtained by humiliating others. These narcissistic psychopaths operate as if they have no principles other than exploiting others for their personal gain. Lacking a genuine sense of guilt and possessing little social conscience, they are opportunists who enjoy the process of swindling others, outwitting them in a game they enjoy playing, which others are held in contempt because of the ease with which they can be seduced. Relationships survive only as long as this type of psychopath has something to gain. People are dropped with no thought to the anguish they may experience as a consequence of the psychopath’s irresponsible behaviors.
These psychopaths display an indifference to truth that, if brought to their attention, is likely to elicit an attitude of nonchalant indifference. They are skillful in the ways of social influence, are capable of feigning an air of justified innocence, and are adept in deceiving others with charm and glibness. Lacking any deep feelings of loyalty, they may successfully scheme beneath a veneer of politeness and civility. Their principal orientation is that of outwitting others – “Do unto others before they do unto you.” A number of these psychopaths attempt to present an image of cool strength, acting arrogant and fearless. To prove their courage, they may invite danger and punishment. But punishment only verifies their unconscious recognition that they probably deserve to be punished for their unprincipled behaviors. Rather than having a deterrent effect, it only reinforces their exploitative behaviors.
In many ways, the unprincipled psychopath is similar to the disingenuous psychopath, to whom we will turn next. They share a devious and guileful style, plotting and scheming in their calculations to manipulate others. However, the disingenuous psychopath, a variant of the histrionic personality, continues to pursue a strong need for attention and approval – characteristics not present in the unprincipled psychopath, who exhibits a basic self-centeredness and indifference to the attitudes and reactions of others. Unprincipled psychopaths prey on the weak and vulnerable, enjoying their dismay and anger; disingenuous psychopaths, by contrast, seek to hold the respect and affection of those they put aside in their pursuit of new sources of love and admiration.”

Studies indicate that sociopathy involves an altered processing of emotional stimuli at the level of the cerebral cortex and it is likely to be the result of a heritable neurodevelopmental difference that can be either slightly compensated for, or made much worse, by child-rearing or cultural factors. There is no reason to assume this would be different in cases of  psychopathy.