Barry-Barry

The BEST Scene in The Flash...

Barry-Barry :

Barry! I almost died in An Abyss!

Barry-Barry :

12,805 Clark Kents in the US.

Barry-Barry :

Is this what I think it is?

(he sits in The Batmobile -- just like 

he does in both Justice Leagues)

[majestic music playing]

Holy shit!

I used to see this thing on 

The News when I was a kid!

Barry-Barry :

Okay, well… refine search.

Date of birth.

Wasn’t born. He arrived.

Barry-Barry :

Oh! Oh, Barry, look!

Barry-Barry :

I’m busy.

Barry-Barry :

With what?

Barry-Barry :

Looking for unidentified objects entering Earth’s atmosphere 

anywhere near Kansas in the last 50 years.

He has a back door into NASA.

‘Course he does.

Barry-Barry :

Yeah, but Barry, check this out.

This bag laughs.

[wicked Joker laughter]

Barry-Barry :

Okay, can’t you take anything seriously?

Stop messing around.

Barry-Barry :

Dude, come on.

Have you seen this place?

It’s amazing! [Echoing]

Hello!

Barry-Barry :

Has the gravity of this not sunk in for you?

Stop messing around, Barry.

I won’t say it again.

Barry-Barry :

Yeesh. Sorry, Mom.

Barry-Barry :

Shut up. Shut up.

You have no idea how 

lucky you are. No idea!

You take everything for granted. 

You don’t even appreciate…

You just walk around thinking that 

you’re so funny and so cool.

And it’s embarrassing, because 

you’re not any of those things!

Barry-Barry :

Hey, screw you, man!

I’ve done nothing but everything you’ve asked.

You made me get struck by lightning!

I phased naked through the floor. 

And I terrified Mrs. Johannson.

Now I’m probably gonna have to move.

You won’t even tell me why you’re here.

But will you at least tell me why you’re being 

so mean to me for no reason?

Barry-Barry :

You used Monkey as A Dartboard!

Barry-Barry :

Wait, what?

Barry-Barry :

Forget it.

Barry-Barry :

The Monkey? Wait…

So, you’re mad at me for 

playing with A Toy?

Barry-Barry :

It’s not A Toy.

Mom bought us that monkey.

Barry-Barry :

‘Cause she calls us 'Monkey'.

She gives us monkey-stuff all the time.

Barry-Barry :

Right. Look… I’m sorry.

I’m not very good with people.

Even myself.

Barry-Barry :

Oh. Come on, dude.

You’re… You’re not that bad.

You can just be kind of a dick sometimes.

But let’s face it. I am pretty obnoxious.

But I just get excited.

Come on. This place is pretty cool, right?

Barry-Barry :

Yeah. 

Barry-Barry :

All right, well, um…

I’ll let you work.

I Was Cured, All Right!

 

I danced in The Morning 

when The World was begun,

And I danced in The Moon 

and The Stars and The Sun,

And I came down from Heaven 

and I danced on The Earth:

At Bethlehem I had My Birth.

Dance, then, wherever you may be,

I am the Lord of The Dance, said He,

And I'll lead you all, wherever you may be,

And I'll lead you all in The Dance, said e.

I danced for The Scribes and The Pharisees,

But They would not dance, 

and They wouldn't follow me;

I danced for The Fishermen, 

for James and John;

They came with Me 

and The Dance went on:

Dance, then, wherever you may be,

I am the Lord of The Dance, said He,

And I'll lead you all, 

wherever you may be,

And I'll lead you all in The Dance, said he.

I danced on The Sabbath 

and I cured The Lame:

The 'Holy People'

said it was a shame.

They whipped and They stripped 

and they hung me on high,

And They left me there 

on A Cross to die :

Dance, then, wherever you may be,

I am the Lord of the dance, said he,

And I'll lead you all, wherever you may be,

And I'll lead you all in the dance, said He.

I danced on a Friday 

when The Sky turned black;

It's hard to dance with 

The Devil on your back --

They buried My Body 

and They thought I'd gone;

But I am The Dance, 

and I still go on :

Dance, then, wherever you may be,

I am The Lord of The Dance, said He,

And I'll lead you all, wherever you may be,

And I'll lead you all in The Dance, said He.

They cut Me down 

and I leapt up high;

I am The Life that'll 

never, never die.

I'll Live in You if 

You'll Live in Me :

I am The Lord of The Dance, said He.

Dance, then, wherever you may be,

I am The Lord of the dance, said He,

And I'll lead you all, 

wherever you may be,

And I'll lead you all in the dance, said he.

Nietzsche believed that the long tradition of “unfreedom” characterizing dogmatic Christianity—its insistence that everything be explained within the confines of a single, coherent metaphysical theory — was a necessary precondition for the emergence of the disciplined but free modern mind. As he stated in Beyond Good and Evil:

 

            "The long bondage of The Spirit … the persistent spiritual will to interpret everything that happened according to a Christian scheme, and in every occurrence to rediscover and justify the Christian God in every accident: — all this violence, arbitrariness, severity, dreadfulness, and unreasonableness, has proved itself the disciplinary means whereby the European spirit has attained its strength, its remorseless curiosity and subtle mobility; granted also that much irrecoverable strength and spirit had to be stifled, suffocated and spoiled in the process."

 

            For Nietzsche and Dostoevsky alike, Freedom — even the ability to act — requires constraint. For this reason, they both recognized the vital necessity of the dogma of the Church. The Individual must be constrained, moulded — even brought close to destruction — by a restrictive, coherent disciplinary structure, before he or she can act freely and competently. Dostoevsky, with his great generosity of spirit, granted to The Church, corrupt as it might be, a certain element of mercy, a certain pragmatism. He admitted that the spirit of Christ, the world-engendering Logos, had historically and might still find its resting place — even its sovereignty — within that dogmatic structure.

 

            If a Father disciplines His Son properly, he obviously interferes with his freedom, particularly in the here-and-now. He put limits on the voluntary expression of his son’s Being. forcing him to take his place as a socialized member of the world. Such a Father requires that all that childish potential be funneled down a singly pathway. In placing such limitations on his son, he might be considered a destructive force, acting as he does to replace the miraculous plurality of childhood with a single narrow actuality. But if The Father does not take such action, he merely lets his son remain Peter Pan, the eternal Boy, King of the Lost Boys, Ruler of the non-existent Neverland. That is not a morally acceptable alternative.

 

            The dogma of the Church was undermined by the spirit of truth strongly developed by the Church itself. That undermining culminated in the death of God. But the dogmatic structure of the Church was a necessary disciplinary structure. A long period of unfreedom—adherence to a singular interpretive structure—is necessary for the development of a free mind. Christian dogma provided that unfreedom. But the dogma is dead, at least to the modern Western mind. It perished along with God. What has emerged from behind its corpse, however—and this is an issue of central importance—is something even more dead; something that was never alive, even in the past: nihilism, as well as an equally dangerous susceptibility to new, totalizing, utopian ideas. It was in the aftermath of God’s death that the great collective horrors of Communism and Fascism sprang forth (as both Dostoevsky and Nietzsche predicted they would). Nietzsche, for his part, posited that individual human beings would have to invent their own values in the aftermath of God’s death. But this is the element of his thinking that appears weakest, psychologically: we cannot invent our own values, because we cannot merely impose what we believe on our souls. This was Carl Jung’s great discovery—made in no little part because of his intense study of the problems posed by Nietzsche.

 

            We rebel against our own totalitarianism, as much as that of others. I cannot merely order myself to action, and neither can you. “I will stop procrastinating,” I say, but I don’t. “I will eat properly,” I say, but I don’t. “I will end my drunken misbehavior,” I say, but I don’t. I cannot merely make myself over in the image constructed by my intellect (particularly if that intellect is possessed by an ideology). I have a nature, and so do you, and so do we all. We must discover that nature, and contend with it, before making peace with ourselves. What is it, that we most truly are? What is it that we could most truly become, knowing who we most truly are? We must get to the very bottom of things before such questions can be truly answered.

 

 Doubt, Past Mere Nihilism

 

 

            Three hundred years before Nietzsche, the great French philosopher René Descartes set out on an intellectual mission to take his doubt seriously, to break things apart, to get to what was essential—to see if he could establish, or discover, a single proposition impervious to his skepticism. He was searching for the foundation stone on which proper Being could be established. Descartes found it, as far as he was concerned, in the “I” who thinks—the “I” who was aware—as expressed in his famous dictum, cogito ergo sum (I think, therefore I am). But that “I” had been conceptualized long before. Thousands of years ago, the aware “I” was the all-seeing eye of Horus, the great Egyptian son-and-sun-god, who renewed the state by attending to and then confronting its inevitable corruption. Before that, it was the creator-God Marduk of the Mesopotamians, whose eyes encircled his head and who spoke forth words of world-engendering magic. During the Christian epoch, the “I” transformed into the Logos, the Word that speaks order into Being at the beginning of time. It might be said that Descartes merely secularized the Logos, turning it, more explicitly, into “that which is aware and thinks.” That’s the modern self, simply put. But what exactly is that self?

 

            We can understand, to some degree, its horrors, if we wish to, but its goodness remains more difficult to define. The self is the great actor of evil who strode about the stage of Being as Nazi and Stalinist alike; who produced Auschwitz, Buchenwald, Dachau, and the multiplicity of the Soviet gulags. And all of that must be considered with dread seriousness. But what is its opposite? What is the good that is the necessary counterpart of that evil; that is made more corporeal and comprehensible by the very existence of that evil? And here we can state with conviction and clarity that even the rational intellect—that faculty so beloved of those who hold traditional wisdom in contempt—is at minimum something closely and necessarily akin to the archetypal dying and eternally resurrected god, the eternal savior of humanity, the Logos itself. The philosopher of science Karl Popper, certainly no mystic, regarded thinking itself as a logical extension of the Darwinian process. A creature that cannot think must solely embody its Being. It can merely act out its nature, concretely, in the here-and-now. If it cannot manifest in its behavior what the environment demands while doing so, it will simply die. But that is not true of human beings. We can produce abstracted representations of potential modes of Being. We can produce an idea in the theatre of the imagination. We can test it out against our other ideas, the ideas of others, or the world itself. If it falls short, we can let it go. We can, in Popper’s formulation, let our ideas die in our stead.¹⁴⁷ Then the essential part, the creator of those ideas, can continue onward, now untrammeled, by comparison, with error. Faith in the part of us that continues across those deaths is a prerequisite to thinking itself.

 

            Now, an idea is not the same thing as a fact. A fact is something that is dead, in and of itself. It has no consciousness, no will to power, no motivation, no action. There are billions of dead facts. The internet is a graveyard of dead facts. But an idea that grips a person is alive. It wants to express itself, to live in the world. It is for this reason that the depth psychologists—Freud and Jung paramount among them—insisted that the human psyche was a battleground for ideas. An idea has an aim. It wants something. It posits a value structure. An idea believes that what it is aiming for is better than what it has now. It reduces the world to those things that aid or impede its realization, and it reduces everything else to irrelevance. An idea defines figure against ground. An idea is a personality, not a fact. When it manifests itself within a person, it has a strong proclivity to make of that person its avatar: to impel that person to act it out. Sometimes, that impulsion (possession is another word) can be so strong that the person will die, rather than allowing the idea to perish. This is, generally speaking, a bad decision, given that it is often the case that only the idea need die, and that the person with the idea can stop being its avatar, change his or her ways, and continue.

 

            To use the dramatic conceptualization of our ancestors: It is the most fundamental convictions that must die—must be sacrificed—when the relationship with God has been disrupted (when the presence of undue and often intolerable suffering, for example, indicates that something has to change). This is to say nothing other than that the future can be made better if the proper sacrifices take place in the present. No other animal has ever figured this out, and it took us untold hundreds of thousands of years to do it. It took further eons of observation and hero-worship, and then millennia of study, to distill that idea into a story. It then took additional vast stretches of time to assess that story, to incorporate it, so that we now can simply say, “If you are disciplined and privilege the future over the present you can change the structure of reality in your favour.”

 

            But how best to do that?

 

            In 1984, I started down the same road as Descartes. I did not know it was the same road at the time, and I am not claiming kinship with Descartes, who is rightly regarded as one of the greatest philosophers of all time. But I was truly plagued with doubt. I had outgrown the shallow Christianity of my youth by the time I could understand the fundamentals of Darwinian theory. After that, I could not distinguish the basic elements of Christian belief from wishful thinking. The socialism that soon afterward became so attractive to me as an alternative proved equally insubstantial; with time, I came to understand, through the great George Orwell, that much of such thinking found its motivation in hatred of the rich and successful, instead of true regard for the poor. Besides, the socialists were more intrinsically capitalist than the capitalists. They believed just as strongly in money. They just thought that if different people had the money, the problems plaguing humanity would vanish. This is simply untrue. There are many problems that money does not solve, and others that it makes worse. Rich people still divorce each other, and alienate themselves from their children, and suffer from existential angst, and develop cancer and dementia, and die alone and unloved. Recovering addicts cursed with money blow it all in a frenzy of snorting and drunkenness. And boredom weighs heavily on people who have nothing to do.

 

            I was simultaneously tormented by the fact of the Cold War. It obsessed me. It gave me nightmares. It drove me into the desert, into the long night of the human soul. I could not understand how it had come to pass that the world’s two great factions aimed mutual assured destruction at each other. Was one system just as arbitrary and corrupt as the other? Was it a mere matter of opinion? Were all value structures merely the clothing of power?

 

            Was everyone crazy?

 

            Just exactly what happened in the twentieth century, anyway? How was it that so many tens of millions had to die, sacrificed to the new dogmas and ideologies? How was it that we discovered something worse, much worse, than the aristocracy and corrupt religious beliefs that communism and fascism sought so rationally to supplant? No one had answered those questions, as far as I could tell. Like Descartes, I was plagued with doubt. I searched for one thing—anything—I could regard as indisputable. I wanted a rock upon which to build my house. It was doubt that led me to it.

 

            I once read of a particularly insidious practice at Auschwitz. A guard would force an inmate to carry a hundred-pound sack of wet salt from one side of the large compound to the other—and then to carry it back. Arbeit macht frei, said the sign over the camp entrance—“Work will set you free”—and the freedom was death. Carrying the salt was an act of pointless torment. It was a piece of malevolent art. It allowed me to realize with certainty that some actions are wrong.

 

            Aleksandr Solzhenitsyn wrote, definitively and profoundly, about the horrors of the twentieth century, the tens of millions who were stripped of employment, family, identity and life. In his Gulag Archipelago, in the second part of the second volume, he discussed the Nuremburg trials, which he considered the most significant event of the twentieth century. The conclusion of those trials? There are some actions that are so intrinsically terrible that they run counter to the proper nature of human Being. This is true essentially, cross-culturally—across time and place. These are evil actions. No excuses are available for engaging in them. To dehumanize a fellow being, to reduce him or her to the status of a parasite, to torture and to slaughter with no consideration of individual innocence or guilt, to make an art form of pain—that is wrong.

 

            What can I not doubt? The reality of suffering. It brooks no arguments. Nihilists cannot undermine it with skepticism. Totalitarians cannot banish it. Cynics cannot escape from its reality. Suffering is real, and the artful infliction of suffering on another, for its own sake, is wrong. That became the cornerstone of my belief. Searching through the lowest reaches of human thought and action, understanding my own capacity to act like a Nazi prison guard or a gulag archipelago trustee or a torturer of children in a dungeon, I grasped what it meant to “take the sins of the world onto oneself.” Each human being has an immense capacity for evil. Each human being understands, a priori, perhaps not what is good, but certainly what is not. And if there is something that is not good, then there is something that is good. If the worst sin is the torment of others, merely for the sake of the suffering produced—then the good is whatever is diametrically opposed to that. The good is whatever stops such things from happening.

 

 Meaning as the Higher Good

 

 

            It was from this that I drew my fundamental moral conclusions. Aim up. Pay attention. Fix what you can fix. Don’t be arrogant in your knowledge. Strive for humility, because totalitarian pride manifests itself in intolerance, oppression, torture and death. Become aware of your own insufficiency—your cowardice, malevolence, resentment and hatred. Consider the murderousness of your own spirit before you dare accuse others, and before you attempt to repair the fabric of the world. Maybe it’s not the world that’s at fault. Maybe it’s you. You’ve failed to make the mark. You’ve missed the target. You’ve fallen short of the glory of God. You’ve sinned. And all of that is your contribution to the insufficiency and evil of the world. And, above all, don’t lie. Don’t lie about anything, ever. Lying leads to Hell. It was the great and the small lies of the Nazi and Communist states that produced the deaths of millions of people.

 

            Consider then that the alleviation of unnecessary pain and suffering is a good. Make that an axiom: to the best of my ability I will act in a manner that leads to the alleviation of unnecessary pain and suffering. You have now placed at the pinnacle of your moral hierarchy a set of presuppositions and actions aimed at the betterment of Being. Why? Because we know the alternative. The alternative was the twentieth century. The alternative was so close to Hell that the difference is not worth discussing. And the opposite of Hell is Heaven. To place the alleviation of unnecessary pain and suffering at the pinnacle of your hierarchy of value is to work to bring about the Kingdom of God on Earth. That’s a state, and a state of mind, at the same time.

 

            Jung observed that the construction of such a moral hierarchy was inevitable—although it could remain poorly arranged and internally self-contradictory. For Jung, whatever was at the top of an individual’s moral hierarchy was, for all intents and purposes, that person’s ultimate value, that person’s god. It was what the person acted out. It was what the person believed most deeply. Something enacted is not a fact, or even a set of facts. Instead, it’s a personality—or, more precisely, a choice between two opposing personalities. It’s Sherlock Holmes or Moriarty. It’s Batman or the Joker. It’s Superman or Lex Luthor, Charles Francis Xavier or Magneto, and Thor or Loki. It’s Abel or Cain—and it’s Christ or Satan. If it’s working for the ennobling of Being, for the establishment of Paradise, then it’s Christ. If it’s working for the destruction of Being, for the generation and propagation of unnecessary suffering and pain, then it’s Satan. That’s the inescapable, archetypal reality.

 

            Expedience is the following of blind impulse. It’s short-term gain. It’s narrow, and selfish. It lies to get its way. It takes nothing into account. It’s immature and irresponsible. Meaning is its mature replacement. Meaning emerges when impulses are regulated, organized and unified. Meaning emerges from the interplay between the possibilities of the world and the value structure operating within that world. If the value structure is aimed at the betterment of Being, the meaning revealed will be life-sustaining. It will provide the antidote for chaos and suffering. It will make everything matter. It will make everything better.

 

            If you act properly, your actions allow you to be psychologically integrated now, and tomorrow, and into the future, while you benefit yourself, your family, and the broader world around you. Everything will stack up and align along a single axis. Everything will come together. This produces maximal meaning. This stacking up is a place in space and time whose existence we can detect with our ability to experience more than is simply revealed here and now by our senses, which are obviously limited to their information-gathering and representational capacity. Meaning trumps expedience. Meaning gratifies all impulses, now and forever. That’s why we can detect it.

 

            If you decide that you are not justified in your resentment of Being, despite its inequity and pain, you may come to notice things you could fix to reduce even by a bit some unnecessary pain and suffering. You may come to ask yourself, “What should I do today?” in a manner that means “How could I use my time to make things better, instead of worse?” Such tasks may announce themselves as the pile of undone paperwork that you could attend to, the room that you could make a bit more welcoming, or the meal that could be a bit more delicious and more gratefully delivered to your family.

 

            You may find that if you attend to these moral obligations, once you have placed “make the world better” at the top of your value hierarchy, you experience ever-deepening meaning. It’s not bliss. It’s not happiness. It is something more like atonement for the criminal fact of your fractured and damaged Being. It’s payment of the debt you owe for the insane and horrible miracle of your existence. It’s how you remember the Holocaust. It’s how you make amends for the pathology of history. It’s adoption of the responsibility for being a potential denizen of Hell. It is willingness to serve as an angel of Paradise.

 

            Expedience—that’s hiding all the skeletons in the closet. That’s covering the blood you just spilled with a carpet. That’s avoiding responsibility. It’s cowardly, and shallow, and wrong. It’s wrong because mere expedience, multiplied by many repetitions, produces the character of a demon. It’s wrong because expedience merely transfers the curse on your head to someone else, or to your future self, in a manner that will make your future, and the future generally, worse instead of better.

 

            There is no faith and no courage and no sacrifice in doing what is expedient. There is no careful observation that actions and presuppositions matter, or that the world is made of what matters. To have meaning in your life is better than to have what you want, because you may neither know what you want, nor what you truly need. Meaning is something that comes upon you, of its own accord. You can set up the preconditions, you can follow meaning, when it manifests itself, but you cannot simply produce it, as an act of will. Meaning signifies that you are in the right place, at the right time, properly balanced between order and chaos, where everything lines up as best it can at that moment.

 

            What is expedient works only for the moment. It’s immediate, impulsive and limited. What is meaningful, by contrast, is the organization of what would otherwise merely be expedient into a symphony of Being. Meaning is what is put forth more powerfully than mere words can express by Beethoven’s “Ode to Joy,” a triumphant bringing forth from the void of pattern after pattern upon beautiful pattern, every instrument playing its part, disciplined voices layered on top of that, spanning the entire breadth of human emotion from despair to exhilaration.

 

            Meaning is what manifests itself when the many levels of Being arrange themselves into a perfectly functioning harmony, from atomic microcosm to cell to organ to individual to society to nature to cosmos, so that action at each level beautifully and perfectly facilitates action at all, such that past, present and future are all at once redeemed and reconciled. Meaning is what emerges beautifully and profoundly like a newly formed rosebud opening itself out of nothingness into the light of sun and God. Meaning is the lotus striving upward through the dark lake depths through the ever-clearing water, blooming forth on the very surface, revealing within itself the Golden Buddha, himself perfectly integrated, such that the revelation of the Divine Will can make itself manifest in his every word and gesture.

 

            Meaning is when everything there is comes together in an ecstatic dance of single purpose—the glorification of a reality so that no matter how good it has suddenly become, it can get better and better and better more and more deeply forever into the future. Meaning happens when that dance has become so intense that all the horrors of the past, all the terrible struggle engaged in by all of life and all of humanity to that moment becomes a necessary and worthwhile part of the increasingly successful attempt to build something truly Mighty and Good.

 

            Meaning is the ultimate balance between, on the one hand, the chaos of transformation and possibility and on the other, the discipline of pristine order, whose purpose is to produce out of the attendant chaos a new order that will be even more immaculate, and capable of bringing forth a still more balanced and productive chaos and order. Meaning is the Way, the path of life more abundant, the place you live when you are guided by Love and speaking Truth and when nothing you want or could possibly want takes any precedence over precisely that.

 

            Do what is Meaningful, not what is Expedient.

Strange Visitor

Most accounts say he was 

born in Thrace, 

travelled abroad, 

and arrived in Greece 

as a foreigner. 

His attribute of "foreignness" as 

an arriving outsider-god 

may be inherent and 

essential to His cults, 

as he is a God of Epiphany, 

sometimes called 

"The God that comes".

The Return of The Scapegoats

8. The Return of The Scapegoats

“  … and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the people of Israel, and all their transgressions, and all their sins; and he shall put them upon the head of The Goat, and send him away into The Wilderness. … 

The Goat shall bear all their iniquities upon him to a solitary land; and he shall let The Goat go in The Wilderness.”

LEVITICUS 16:21–22

In Biblical times on Yom Kippur, the Jewish Day of Atonement, ALL The Sins of The Jewish People were heaped on The Back of A [•single•] Goat. 

The Goat was then driven off into The Wilderness, ostensibly taking all the evils away with it. To this day we “scapegoat” certain groups of people, conveniently blaming them for ALL the ills of Society.

Somebody — I wish I knew who it was — defined Our Age as the time when the Old Testament scapegoats are coming Home. Leading them is the original scapegoat, Dionysus.

The Goat was now off-limits. So, what did Judaism and, later, Christianity do for a symbol? It adopted The Sheep, “The Lamb of God who taketh away our sins”: about as opposite a symbol as one could devise.

The Sheep is certainly •not• like the mischievous goat. It is docile, The Eternal Victim. The Bible refers many times to The Sheep being separated from The Goats. We have translated this in our modern Western minds as separating the right from the wrong, the noble from the ignoble, the righteous from the unrighteous. That mythology has been built into us so deeply that The Goat quality, the ecstatic Dionysian quality, still does not function in us today.

Sheep represent everything of value in our Judeo-Christian world. The sheep, in fact, is the chief determinant of our currency. Every currency in the Western world—the shilling, the franc, the deutsche mark, the lira, the peso, and the Austrian thaller (from which we get our dollar)—was the price of one sheep. For centuries there was no inflation in the Western world because one of our money pieces was worth a sheep. You could count on that anywhere, anytime.

  The Scapegoat

  So the sheep was in and the goat, Dionysus, was out totally. The ecstatic quality, the capriciousness of life that the Greeks enjoyed so much, was discredited. The goat became the scapegoat. It was given a very bad name—so bad that it came to represent the worst evil. Dionysus Melangius, "Dionysus of the Black Goatskin," was an ancient scapegoat-satyr form of the god, whose appearance greatly influenced the medieval Christian notion of what the devil should look like. To this day the devil is pictured with the goat's horns, cloven hooves, and tail. In medieval Christian Europe, goats were renowned for their lechery and were said to be familiars of witches.

Significantly, the scapegoated groups are usually those that are out of power. The classic example of this in our own time is the scapegoating of the Jews by the Nazis in the 1930s and 1940s. In the West the decision makers are typically adult, white, Anglo-Saxon males who hold responsible positions. 

OUR scapegoats, then, are the ones who do not fit the mold — women, people of color or other religions, youth, artists. To these groups we give the attributes of Dionysus. 

Women are often said to be irrational, unpredictable, capricious, and likely to turn violent, especially sexually : "Hell hath no fury like a woman scorned." (Remember Hera?) The stereotypical black or Latino is thought of as "naturally musical." Such groups are "not to be trusted" with rational decisions. And The Youth, of course, are considered to be hopeless. Their music screams, their dancing is wild, and they are completely unpredictable.

Return of the Scapegoat

What happens to a scapegoat? Does it disappear, never to be seen again? Absolutely not.

Scapegoats will eventually return to those who sent them away.

Our scapegoats are coming Home, and leading them is Dionysus emerging once again from the sea of the collective unconscious, reborn in our world and asking to be humanized before his archetypal energy runs amok. As he did in ancient times, the god is throwing off his chains, flowing as glorious wine, and demanding to be heard.

And he will be heard, because this is the inescapable Truth : You cannot kill a god. You can only repress him, sacrifice him, drive him to the underworld and to a new epiphany. But you cannot get rid of him. We carry the archetype of ecstasy deep within us, and it must be lived out with Dignity and Consciousness. The Scapegoat, Dionysus, is returning; and we must recognise him and welcome him back gladly.

 

Excerpt from: "Ecstasy : Understanding the 

Psychology of Joy" by Robert A. Johnson.

Read this book on Scribd: https://www.scribd.com/book/163644056

Go With Your Gut

Pvt. Joker is Silly and he is Ignorant, 

but he's got Guts, and Guts is Enough.

Guts by Chuck Palahniuk 

Printed in Playboy magazine

March 2004

Inhale.

Take in as much air as you can.

This story should last about as long as you can hold your breath, and then just a little bit longer. So listen as fast as you can.

A friend of mine, when he was thirteen years old he heard about "pegging." This is when a guy gets banged up the butt with a dildo. Stimulate the prostate gland hard enough, and the rumor is you can have explosive hands-free orgasms. At that age, this friend's a little sex maniac. He's always jonesing for a better way to get his rocks off. He goes out to buy a carrot and some petroleum jelly. To conduct a little private research. Then he pictures how it's going to look at the supermarket checkstand, the lonely carrot and petroleum jelly rolling down the conveyer belt toward the grocery store cashier. All the shoppers waiting in line, watching. Everyone seeing the big evening he has planned.

So, my friend, he buys milk and eggs and sugar and a carrot, all the ingredients for a carrot cake. And Vaseline.

Like he's going home to stick a carrot cake up his butt.

At home, he whittles the carrot into a blunt tool. He slathers it with grease and grinds his ass down on it. Then, nothing. No orgasm. Nothing happens except it hurts.

Then, this kid, his mom yells it's suppertime. She says to come down, right now.

He works the carrot out and stashes the slippery, filthy thing in the dirty clothes under his bed.

After dinner, he goes to find the carrot and it's gone. All his dirty clothes, while he ate dinner, his mom grabbed them all to do laundry. No way could she not find the carrot, carefully shaped with a paring knife from her kitchen, still shiny with lube and stinky.

This friend of mine, he waits months under a black cloud, waiting for his folks to confront him. And they never do. Ever. Even now he's grown up, that invisible carrot hangs over every Christmas dinner, every birthday party. Every Easter egg hunt with his kids, his parents' grandkids, that ghost carrot is hovering over all of them.

That something too awful to name.

People in France have a phrase: "Spirit of the Stairway." In French: Esprit de l'escalier. It means that moment when you find the answer, but it's too late. Say you're at a party and someone insults you. You have to say something. So under pressure, with everybody watching, you say something lame. But the moment you leave the party…

As you start down the stairway, then -- magic. You come up with the perfect thing you should've said. The perfect crippling put-down.

That's the Spirit of the Stairway.

The trouble is even the French don't have a phrase for the stupid things you actually do say under pressure. Those stupid, desperate things you actually think or do.

Some deeds are too low to even get a name. Too low to even get talked about.

Looking back, kid-psych experts, school counselors now say that most of the last peak in teen suicide was kids trying to choke while they beat off. Their folks would find them, a towel twisted around the kid's neck, the towel tied to the rod in their bedroom closet, the kid dead. Dead sperm everywhere. Of course the folks cleaned up. They put some pants on their kid. They made it look… better. Intentional at least. The regular kind of sad, teen suicide.

Another friend of mine, a kid from school, his older brother in the Navy said how guys in the Middle East jack off different than we do here. This brother was stationed in some camel country where the public market sells what could be fancy letter openers. Each fancy tool is just a thin rod of polished brass or silver, maybe as long as your hand, with a big tip at one end, either a big metal ball or the kind of fancy carved handle you'd see on a sword. This Navy brother says how Arab guys get their dick hard and then insert this metal rod inside the whole length of their boner. They jack off with the rod inside, and it makes getting off so much better. More intense.

It's this big brother who travels around the world, sending back French phrases. Russian phrases. Helpful jack-off tips.

After this, the little brother, one day he doesn't show up at school. That night, he calls to ask if I'll pick up his homework for the next couple weeks. Because he's in the hospital.

He's got to share a room with old people getting their guts worked on. He says how they all have to share the same television. All he's got for privacy is a curtain. His folks don't come and visit. On the phone, he says how right now his folks could just kill his big brother in the Navy.

On the phone, the kid says how -- the day before -- he was just a little stoned. At home in his bedroom, he was flopped on the bed. He was lighting a candle and flipping through some old porno magazines, getting ready to beat off. This is after he's heard from his Navy brother. That helpful hint about how Arabs beat off. The kid looks around for something that might do the job. A ball-point pen's too big. A pencil's too big and rough. But dripped down the side of the candle, there's a thin, smooth ridge of wax that just might work. With just the tip of one finger, this kid snaps the long ridge of wax off the candle. He rolls it smooth between the palms of his hands. Long and smooth and thin.

Stoned and horny, he slips it down inside, deeper and deeper into the piss slit of his boner. With a good hank of the wax still poking out the top, he gets to work.

Even now, he says those Arab guys are pretty damn smart. They've totally re-invented jacking off. Flat on his back in bed, things are getting so good, this kid can't keep track of the wax. He's one good squeeze from shooting his wad when the wax isn't sticking out anymore.

The thin wax rod, it's slipped inside. All the way inside. So deep inside he can't even feel the lump of it inside his piss tube.

From downstairs, his mom shouts it's suppertime. She says to come down, right now. This wax kid and the carrot kid are different people, but we all live pretty much the same life.

It's after dinner when the kid's guts start to hurt. It's wax so he figured it would just melt inside him and he'd pee it out. Now his back hurts. His kidneys. He can't stand straight.

This kid talking on the phone from his hospital bed, in the background you can hear bells ding, people screaming. Game shows.

The X-rays show the truth, something long and thin, bent double inside his bladder. This long, thin V inside him, it's collecting all the minerals in his piss. It's getting bigger and more rough, coated with crystals of calcium, it's bumping around, ripping up the soft lining of his bladder, blocking his piss from getting out. His kidneys are backed up. What little that leaks out his dick is red with blood.

This kid and his folks, his whole family, them looking at the black X-ray with the doctor and the nurses standing there, the big V of wax glowing white for everybody to see, he has to tell the truth. The way Arabs get off. What his big brother wrote him from the Navy.

On the phone, right now, he starts to cry.

They paid for the bladder operation with his college fund. One stupid mistake, and now he'll never be a lawyer.

Sticking stuff inside yourself. Sticking yourself inside stuff. A candle in your dick or your head in a noose, we knew it was going to be big trouble.

What got me in trouble, I called it Pearl Diving. This meant whacking off underwater, sitting on the bottom at the deep end of my parents' swimming pool. With one deep breath, I'd kick my way to the bottom and slip off my swim trucks. I'd sit down there for two, three, four minutes.

Just from jacking off, I had huge lung capacity. If I had the house to myself, I'd do this all afternoon. After I'd finally pump out my stuff, my sperm, it would hang there in big, fat, milky gobs.

After that was more diving, to catch it all. To collect it and wipe each handful in a towel. That's why it was called Pearl Diving. Even with chlorine, there was my sister to worry about. Or, Christ almighty, my Mom.

That used to be my worst fear in the world: my teenage virgin sister, thinking she's just getting fat, then giving birth to a two-headed retard baby. Both heads looking just like me. Me, the father AND the uncle.

In the end, it's never what you worry about that gets you.

The best part of Pearl Diving was the inlet port for the swimming pool filter and the circulation pump. The best part was getting naked and sitting on it.

As the French would say: Who doesn't like getting their butt sucked?

Still, one minute you're just a kid getting off, and the next minute you'll never be a lawyer.

One minute, I'm settling on the pool bottom, and the sky is wavy, light blue through eight feet of water above my head. The world is silent except for the heartbeat in my ears. My yellow-striped swim trunks are looped around my neck for safe keeping, just in case a friend, a neighbor, anybody shows up to ask why I skipped football practice. The steady suck of the pool inlet hole is lapping at me and I'm grinding my skinny white ass around on that feeling.

One minute, I've got enough air, and my dick's in my hand. My folks are gone at their work and my sister's got ballet. Nobody's supposed to be home for hours.

My hand brings me right to getting off, and I stop. I swim up to catch another big breath. I dive down and settle on the bottom.

I do this again and again.

This must be why girls want to sit on your face. The suction is like taking a dump that never ends. My dick hard and getting my butt eaten out, I do not need air. My heartbeat in my ears, I stay under until bright stars of light start worming around in my eyes. My legs straight out, the back of each knee rubbed raw against the concrete bottom. My toes are turning blue, my toes and fingers wrinkled from being so long in the water.

And then I let it happen. The big white gobs start spouting. The pearls.

It's then I need some air. But when I go to kick off against the bottom, I can't. I can't get my feet under me. My ass is stuck.

Emergency paramedics will tell you that every year about 150 people get stuck this way, sucked by a circulation pump. Get your long hair caught, or your ass, and you're going to drown. Every year, tons of people do. Most of them in Florida.

People just don't talk about it. Not even French people talk about EVERYTHING.

Getting one knee up, getting one foot tucked under me, I get to half standing when I feel the tug against my butt. Getting my other foot under me, I kick off against the bottom. I'm kicking free, not touching the concrete, but not getting to the air, either.

Still kicking water, thrashing with both arms, I'm maybe halfway to the surface but not going higher. The heartbeat inside my head getting loud and fast.

The bright sparks of light crossing and criss-crossing my eyes, I turn and look back… but it doesn't make sense. This thick rope, some kind of snake, blue-white and braided with veins has come up out of the pool drain and it's holding onto my butt. Some of the veins are leaking blood, red blood that looks black underwater and drifts away from little rips in the pale skin of the snake. The blood trails away, disappearing in the water, and inside the snake's thin, blue-white skin you can see lumps of some half-digested meal.

That's the only way this makes sense. Some horrible sea monster, a sea serpent, something that's never seen the light of day, it's been hiding in the dark bottom of the pool drain, waiting to eat me.

So… I kick at it, at the slippery, rubbery knotted skin and veins of it, and more of it seems to pull out of the pool drain. It's maybe as long as my leg now, but still holding tight around my butthole. With another kick, I'm an inch closer to getting another breath. Still feeling the snake tug at my ass, I'm an inch closer to my escape.

Knotted inside the snake, you can see corn and peanuts. You can see a long bright-orange ball. It's the kind of horse-pill vitamin my Dad makes me take, to help put on weight. To get a football scholarship. With extra iron and omega-three fatty acids.

It's seeing that vitamin pill that saves my life.

It's not a snake. It's my large intestine, my colon pulled out of me. What doctors call, prolapsed. It's my guts sucked into the drain.

Paramedics will tell you a swimming pool pump pulls 80 gallons of water every minute. That's about 400 pounds of pressure. The big problem is we're all connected together inside. Your ass is just the far end of your mouth. If I let go, the pump keeps working - unraveling my insides -- until it's got my tongue. Imagine taking a 400-pound shit, and you can see how this might turn you inside out.

What I can tell you is your guts don't feel much pain. Not the way your skin feels pain. The stuff you're digesting, doctor's call it fecal matter. Higher up is chyme, pockets of a thin runny mess studded with corn and peanuts and round green peas.

That's all this soup of blood and corn, shit and sperm and peanuts floating around me. Even with my guts unraveling out my ass, me holding onto what's left, even then my first want is to somehow get my swimsuit back on.

God forbid my folks see my dick.

My one hand holding a fist around my ass, my other hand snags my yellow-striped swim trunks and pulls them from around my neck. Still, getting into them is impossible.

You want to feel your intestines, go buy a pack of those lamb-skin condoms. Take one out and unroll it. Pack it with peanut butter. Smear it with petroleum jelly and hold it under water. Then, try to tear it. Try to pull it in half. It's too tough and rubbery. It's so slimy you can't hold on.

A lamb-skin condom, that's just plain old intestine.

You can see what I'm up against.

You let go for a second, and you're gutted.

You swim for the surface, for a breath, and you're gutted.

You don't swim, and you drown.

It's a choice between being dead right now or a minute from right now.

What my folks will find after work is a big naked fetus, curled in on itself. Floating in the cloudy water of their backyard pool. Tethered to the bottom by a thick rope of veins and twisted guts. The opposite of a kid hanging himself to death while he jacks off. This is the baby they brought home from the hospital thirteen years ago. Here's the kid they hoped would snag a football scholarship and get an MBA. Who'd care for them in their old age. Here's all their hopes and dreams. Floating here, naked and dead. All around him, big milky pearls of wasted sperm.

Either that or my folks will find me wrapped in a bloody towel, collapsed halfway from the pool to the kitchen telephone, the ragged, torn scrap of my guts still hanging out the leg of my yellow-striped swim trunks.

What even the French won't talk about.

That big brother in the Navy, he taught us one other good phrase. A Russian phrase. The way we say: "I need that like I need a hole in my head…" Russian people say: "I need that like I need teeth in my asshole…"

Mne eto nado kak zuby v zadnitse

Those stories about how animals caught in a trap will chew off their leg, well, any coyote would tell you a couple bites beats the hell out of being dead.

Hell… even if you're Russian, some day you just might want those teeth.

Otherwise, what you have to do is -- you have to twist around. You hook one elbow behind your knee and pull that leg up into your face. You bite and snap at your own ass. You run out of air, and you will chew through anything to get that next breath.

It's not something you want to tell a girl on the first date. Not if you expect a kiss good night.

If I told you how it tasted, you would never, ever again eat calamari.

It's hard to say what my parents were more disgusted by: how I'd got in trouble or how I'd saved myself. After the hospital, my Mom said, "You didn't know what you were doing, honey. You were in shock." And she learned how to cook poached eggs.

All those people grossed out or feeling sorry for me…

I need that like I need teeth in my asshole.

Nowadays, people always tell me I look too skinny. People at dinner parties get all quiet and pissed off when I don't eat the pot roast they cooked. Pot roast kills me. Baked ham. Anything that hangs around inside my guts for longer than a couple hours, it comes out still food. Home-cooked lima beans or chunk light tuna fish, I'll stand up and find it still sitting there in the toilet.

After you have a radical bowel resectioning, you don't digest meat so great. Most people, you have five feet of large intestine. I'm lucky to have my six inches. So I never got a football scholarship. Never got an MBA. Both my friends, the wax kid and the carrot kid, they grew up, got big, but I've never weighed a pound more than I did that day when I was thirteen.

Another big problem was my folks paid a lot of good money for that swimming pool. In the end my Dad just told the pool guy it was a dog. The family dog fell in and drowned. The dead body got pulled into the pump. Even when the pool guy cracked open the filter casing and fished out a rubbery tube, a watery hank of intestine with a big orange vitamin pill still inside, even then, my Dad just said, "That dog was fucking nuts."

Even from my upstairs bedroom window, you could hear my Dad say, "We couldn't trust that dog alone for a second…"

Then my sister missed her period.

Even after they changed the pool water, after they sold the house and we moved to another state, after my sister's abortion, even then my folks never mentioned it again.

Ever.

That is our invisible carrot.

You. Now you can take a good, deep breath.

I still have not.

End