Showing posts with label Dracula. Show all posts
Showing posts with label Dracula. Show all posts

Thursday 18 March 2021

The Count is a Criminal and of Criminal Type.






The Count is a criminal and of criminal type. Nordau and Lombroso would so classify him, and quâ criminal he is of imperfectly formed mind. 
 

Dr. Seward’s Diary.

28 October.—When the telegram came announcing the arrival in Galatz I do not think it was such a shock to any of us as might have been expected. True, we did not know whence, or how, or when, the bolt would come; but I think we all expected that something strange would happen. The delay of arrival at Varna made us individually satisfied that things would not be just as we had expected; we only waited to learn where the change would occur. None the less, however, was it a surprise. I suppose that nature works on such a hopeful basis that we believe against ourselves that things will be as they ought to be, not as we should know that they will be. Transcendentalism is a beacon to the angels, even if it be a will-o’-the-wisp to man. It was an odd experience and we all took it differently. Van Helsing raised his hand over his head for a moment, as though in remonstrance with the Almighty; but he said not a word, and in a few seconds stood up with his face sternly set. Lord Godalming grew very pale, and sat breathing heavily. I was myself half stunned and looked in wonder at one after another. Quincey Morris tightened his belt with that quick movement which I knew so well; in our old wandering days it meant “action.” Mrs. Harker grew ghastly white, so that the scar on her forehead seemed to burn, but she folded her hands meekly and looked up in prayer. Harker smiled—actually smiled—the dark, bitter smile of one who is without hope; but at the same time his action belied his words, for his hands instinctively sought the hilt of the great Kukri knife and rested there. “When does the next train start for Galatz?” said Van Helsing to us generally.

“At 6:30 to-morrow morning!” We all started, for the answer came from Mrs. Harker.

“How on earth do you know?” said Art.

“You forget—or perhaps you do not know, though Jonathan does and so does Dr. Van Helsing—that I am the train fiend. At home in Exeter I always used to make up the time-tables, so as to be helpful to my husband. I found it so useful sometimes, that I always make a study of the time-tables now. I knew that if anything were to take us to Castle Dracula we should go by Galatz, or at any rate through Bucharest, so I learned the times very carefully. Unhappily there are not many to learn, as the only train to-morrow leaves as I say.”

“Wonderful woman!” murmured the Professor.

“Can’t we get a special?” asked Lord Godalming. Van Helsing shook his head: “I fear not. This land is very different from yours or mine; even if we did have a special, it would probably not arrive as soon as our regular train. Moreover, we have something to prepare. We must think. Now let us organize. You, friend Arthur, go to the train and get the tickets and arrange that all be ready for us to go in the morning. Do you, friend Jonathan, go to the agent of the ship and get from him letters to the agent in Galatz, with authority to make search the ship just as it was here. Morris Quincey, you see the Vice-Consul, and get his aid with his fellow in Galatz and all he can do to make our way smooth, so that no times be lost when over the Danube. John will stay with Madam Mina and me, and we shall consult. For so if time be long you may be delayed; and it will not matter when the sun set, since I am here with Madam to make report.”

“And I,” said Mrs. Harker brightly, and more like her old self than she had been for many a long day, “shall try to be of use in all ways, and shall think and write for you as I used to do. Something is shifting from me in some strange way, and I feel freer than I have been of late!” The three younger men looked happier at the moment as they seemed to realise the significance of her words; but Van Helsing and I, turning to each other, met each a grave and troubled glance. We said nothing at the time, however.

When the three men had gone out to their tasks Van Helsing asked Mrs. Harker to look up the copy of the diaries and find him the part of Harker’s journal at the Castle. She went away to get it; when the door was shut upon her he said to me:—

“We mean the same! speak out!”

“There is some change. It is a hope that makes me sick, for it may deceive us.”

“Quite so. Do you know why I asked her to get the manuscript?”

“No!” said I, “unless it was to get an opportunity of seeing me alone.”

“You are in part right, friend John, but only in part. I want to tell you something. And oh, my friend, I am taking a great—a terrible—risk; but I believe it is right. In the moment when Madam Mina said those words that arrest both our understanding, an inspiration came to me. In the trance of three days ago the Count sent her his spirit to read her mind; or more like he took her to see him in his earth-box in the ship with water rushing, just as it go free at rise and set of sun. He learn then that we are here; for she have more to tell in her open life with eyes to see and ears to hear than he, shut, as he is, in his coffin-box. Now he make his most effort to escape us. At present he want her not.

“He is sure with his so great knowledge that she will come at his call; but he cut her off—take her, as he can do, out of his own power, that so she come not to him. Ah! there I have hope that our man-brains that have been of man so long and that have not lost the grace of God, will come higher than his child-brain that lie in his tomb for centuries, that grow not yet to our stature, and that do only work selfish and therefore small. Here comes Madam Mina; not a word to her of her trance! She know it not; and it would overwhelm her and make despair just when we want all her hope, all her courage; when most we want all her great brain which is trained like man’s brain, but is of sweet woman and have a special power which the Count give her, and which he may not take away altogether—though he think not so. Hush! let me speak, and you shall learn. Oh, John, my friend, we are in awful straits. I fear, as I never feared before. We can only trust the good God. Silence! here she comes!”

I thought that the Professor was going to break down and have hysterics, just as he had when Lucy died, but with a great effort he controlled himself and was at perfect nervous poise when Mrs. Harker tripped into the room, bright and happy-looking and, in the doing of work, seemingly forgetful of her misery. As she came in, she handed a number of sheets of typewriting to Van Helsing. He looked over them gravely, his face brightening up as he read. Then holding the pages between his finger and thumb he said:—

“Friend John, to you with so much of experience already—and you, too, dear Madam Mina, that are young—here is a lesson: do not fear ever to think. A half-thought has been buzzing often in my brain, but I fear to let him loose his wings. Here now, with more knowledge, I go back to where that half-thought come from and I find that he be no half-thought at all; that be a whole thought, though so young that he is not yet strong to use his little wings. Nay, like the “Ugly Duck” of my friend Hans Andersen, he be no duck-thought at all, but a big swan-thought that sail nobly on big wings, when the time come for him to try them. See I read here what Jonathan have written:—

“That other of his race who, in a later age, again and again, brought his forces over The Great River into Turkey Land; who, when he was beaten back, came again, and again, and again, though he had to come alone from the bloody field where his troops were being slaughtered, since he knew that he alone could ultimately triumph.”

“What does this tell us? Not much? no! The Count’s child-thought see nothing; therefore he speak so free. Your man-thought see nothing; my man-thought see nothing, till just now. No! But there comes another word from some one who speak without thought because she, too, know not what it mean—what it might mean. Just as there are elements which rest, yet when in nature’s course they move on their way and they touch—then pouf! and there comes a flash of light, heaven wide, that blind and kill and destroy some; but that show up all earth below for leagues and leagues. Is it not so? Well, I shall explain. To begin, have you ever study the philosophy of crime? ‘Yes’ and ‘No.’ You, John, yes; for it is a study of insanity. You, no, Madam Mina; for crime touch you not—not but once. Still, your mind works true, and argues not a particulari ad universale. There is this peculiarity in criminals. It is so constant, in all countries and at all times, that even police, who know not much from philosophy, come to know it empirically, that it is. That is to be empiric. The criminal always work at one crime—that is the true criminal who seems predestinate to crime, and who will of none other. This criminal has not full man-brain. He is clever and cunning and resourceful; but he be not of man-stature as to brain. He be of child-brain in much. Now this criminal of ours is predestinate to crime also; he, too, have child-brain, and it is of the child to do what he have done. The little bird, the little fish, the little animal learn not by principle, but empirically; and when he learn to do, then there is to him the ground to start from to do more. ‘Dos pou sto,’ said Archimedes. ‘Give me a fulcrum, and I shall move the world!’ To do once, is the fulcrum whereby child-brain become man-brain; and until he have the purpose to do more, he continue to do the same again every time, just as he have done before! Oh, my dear, I see that your eyes are opened, and that to you the lightning flash show all the leagues,” for Mrs. Harker began to clap her hands and her eyes sparkled. He went on:—

“Now you shall speak. Tell us two dry men of science what you see with those so bright eyes.” He took her hand and held it whilst she spoke. His finger and thumb closed on her pulse, as I thought instinctively and unconsciously, as she spoke:—

“The Count is a criminal and of criminal type. Nordau and Lombroso would so classify him, and quâ criminal he is of imperfectly formed mind. Thus, in a difficulty he has to seek resource in habit. His past is a clue, and the one page of it that we know—and that from his own lips—tells that once before, when in what Mr. Morris would call a ‘tight place,’ he went back to his own country from the land he had tried to invade, and thence, without losing purpose, prepared himself for a new effort. He came again better equipped for his work; and won. So he came to London to invade a new land. He was beaten, and when all hope of success was lost, and his existence in danger, he fled back over the sea to his home; just as formerly he had fled back over the Danube from Turkey Land.”

“Good, good! oh, you so clever lady!” said Van Helsing, enthusiastically, as he stooped and kissed her hand. A moment later he said to me, as calmly as though we had been having a sick-room consultation:—

“Seventy-two only; and in all this excitement. I have hope.” Turning to her again, he said with keen expectation:—

“But go on. Go on! there is more to tell if you will. Be not afraid; John and I know. I do in any case, and shall tell you if you are right. Speak, without fear!”

“I will try to; but you will forgive me if I seem egotistical.”

“Nay! fear not, you must be egotist, for it is of you that we think.”

“Then, as he is criminal he is selfish; and as his intellect is small and his action is based on selfishness, he confines himself to one purpose. That purpose is remorseless. As he fled back over the Danube, leaving his forces to be cut to pieces, so now he is intent on being safe, careless of all. So his own selfishness frees my soul somewhat from the terrible power which he acquired over me on that dreadful night. I felt it! Oh, I felt it! Thank God, for His great mercy! My soul is freer than it has been since that awful hour; and all that haunts me is a fear lest in some trance or dream he may have used my knowledge for his ends.” The Professor stood up:—

“He has so used your mind; and by it he has left us here in Varna, whilst the ship that carried him rushed through enveloping fog up to Galatz, where, doubtless, he had made preparation for escaping from us. But his child-mind only saw so far; and it may be that, as ever is in God’s Providence, the very thing that the evil-doer most reckoned on for his selfish good, turns out to be his chiefest harm. The hunter is taken in his own snare, as the great Psalmist says. For now that he think he is free from every trace of us all, and that he has escaped us with so many hours to him, then his selfish child-brain will whisper him to sleep. He think, too, that as he cut himself off from knowing your mind, there can be no knowledge of him to you; there is where he fail! That terrible baptism of blood which he give you makes you free to go to him in spirit, as you have as yet done in your times of freedom, when the sun rise and set. At such times you go by my volition and not by his; and this power to good of you and others, as you have won from your suffering at his hands. This is now all the more precious that he know it not, and to guard himself have even cut himself off from his knowledge of our where. We, however, are not selfish, and we believe that God is with us through all this blackness, and these many dark hours. We shall follow him; and we shall not flinch; even if we peril ourselves that we become like him. Friend John, this has been a great hour; and it have done much to advance us on our way. You must be scribe and write him all down, so that when the others return from their work you can give it to them; then they shall know as we do.”

And so I have written it whilst we wait their return, and Mrs. Harker has written with her typewriter all since she brought the MS. to us.

Thursday 21 January 2021

The Loves of Dracula and Frankenstein




One evening an old Cherokee told His Grandson 
about A Battle that goes on inside people.

He said, "My Son, The Battle is between 
Two Wolves inside us all.

One is Evil. It is anger, envy, jealousy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego.

The Other is Good. It is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith."

The Grandson thought about it for a minute 
and then asked His Grandfather: 
"Which wolf wins?"

The Old Cherokee simply replied, 
"The One you Feed."



THE BLIND HERMIT
Who is it? You're Welcome, 
My Friend, Whoever You are.
    
Come in, My Poor Friend. 
Noone will Hurt you here. 
If you're in Trouble, perhaps I can Help you. 
But you need not tell me about it if you don't want to. 
What's the matter? 
You're Hurt, My Poor Friend. Come. Sit down.
    
Perhaps you're afflicted too. 
I cannot See and you cannot Speak. Is that it?
    
I have prayed many times for God 
to send me A Friend. 
It's very lonely here. 
And it's been a long time since any human being came into this hut. 
I shall look after you and you will comfort me. 
Now you must lie down and go to sleep. 
Yes, yes. Now you must sleep. 
 
Our Father, I thank thee that in thy great mercy, thou hast taken pity on my great loneliness and now out of the silence of the night has brought two of thy lonely children together, and sent me a friend to be a light to mine eyes and a comfort in time of trouble. Amen.
 
   
Before you came, I was all alone. 
It is Bad to be Alone.



“GOD is Love.” says St. John. 

When I first tried to write this book I thought that his maxim would provide me with a very plain highroad through the whole subject. I thought I should be able to say that Human Loves deserved to be called Loves AT ALL, just in so far as they resembled That Love Which is God. 

The first distinction I made was therefore between what I called Gift-Love and Need-Love. The typical example of Gift-Love would be that Love which moves A Man to Work and Plan and Save for The Future Well-Being of His Family which he will DIE without Sharing or SEEING; of the second, that which sends a lonely or frightened child to its Mother’s Arms.

There was no doubt which was more like Love Himself. Divine Love is Gift-Love. 

The Father gives all He is and has to The Son. The Son gives Himself back to the Father, and gives Himself to The World, and for The World to The Father, and thus gives The World (in Himself) back to The Father too.


And what, on the other hand, can be LESS like anything we believe of God’s Life than Need-Love? He lacks nothing, but OUR Need-Love, as Plato saw, is “The Son of Poverty.” 

It is the accurate reflection in consciousness of our actual nature. We are born helpless. 

As soon as we are fully conscious we discover loneliness. We need others physically, emotionally, intellectually; we need them if we are to know anything, even ourselves.

I was looking forward to writing some fairly easy panegyrics on the first sort of love and disparagements of the second. And much of what I was going to say still seems to me to be True. 

I still think that if all we mean by Our Love is a Craving to BE Loved, we are in a very deplorable state. 

But I would not now say (with my master, MacDonald) that if we mean only this craving we are mistaking for Love something that is not Love AT ALL. 

I cannot now deny the name Love to Need-Love. Every time I have tried to think the thing out along those lines I have ended in puzzles and contradictions. 

The reality is more complicated than I supposed.

First of all, we Do Violence to most languages, including our own, if we do not call Need-Love “Love.” 

Of course language is not an infallible guide, but it contains, with all its defects, a good deal of stored insight and experience. If you begin by flouting it, it has a way of avenging itself later on. 

We had better not follow Humpty Dumpty in making words mean whatever we please.

Secondly, we must be cautious about calling Need-Love “Mere Selfishness.” 

‘Mere’ is always a dangerous word. No doubt Need-love, like all our impulses, can be selfishly indulged. A tyrannous and gluttonous Demand for Affection can be a horrible thing thing. 

But in Ordinary Life no one calls a child selfish because it turns for comfort to its mother; nor an adult who turns to his fellow “For Company.” 

Those, whether children or adults, who do so least are not usually the most selfless. 

Where Need-Love is felt there may be reasons for denying or totally mortifying it; but NOT to feel it is in general the mark of The Cold Egoist. 

Since we DO in reality NEED one another (“it is Not Good for Man to Be alone”), then the failure of this Need to appear as Need-Love in consciousness —in other words, the illusory feeling that it IS Good for us to be alone — is a bad spiritual symptom; just as lack of appetite is a bad medical symptom because Men DO really need Food.

But thirdly, we come to something far more important. Every Christian would agree that a Man’s Spiritual Health is exactly •proportional• to his Love for God. 

But Man’s Love for God, from the very nature of the case, must always be very largely, and must often be ENTIRELY, a Need-Love. This is obvious when we implore forgiveness for our sins or support in our tribulations. 

But in the long run it is perhaps even more apparent in our growing — for it ought to be growing — awareness that our whole Being by its very nature is One Vast Need; incomplete, preparatory, empty yet cluttered, crying out for Him who can untie things that are now knotted together and tie up things that are still dangling loose. 

I do not say that Man can never bring to God anything at all but sheer Need-Love. Exalted souls may tell us of a reach beyond that. 

But they would also, I think, be the first to tell us that those heights would cease to be True Graces, would become Neo-Platonic or finally diabolical illusions, the moment A Man dared to THINK that he could LIVE on them and henceforth drop out the element of Need. 

“The Highest,” says the Imitation, “does not stand without The Lowest.” 

It would be a Bold and Silly Creature that came before its Creator with the boast,

“I’m no Beggar. I Love You disinterestedly.” 


Those who come Nearest to a Gift-Love for God will next moment, even at the very SAME moment, be beating their breasts with The Publican and laying their indigence before The Only Real Giver. 

And God Will Have it So. 

He addresses our Need-love: “Come unto me all ye that travail and are heavy-laden,” or, in the Old Testament, “Open your mouth wide and I will fill it.”

Thus one Need-Love, The Greatest of All, either coincides with or at least makes a main ingredient in Man’s Highest, Healthiest, and Most Realistic Spiritual Condition. 

A very strange corollary to follows

Man approaches God most-nearly when he is in one sense •least• LIKE God. 

For what can be more unlike than Fullness and Need, Sovereignty and Humility, Righteousness and Penitence, Limitless Power and a Cry for Help?

This paradox staggered me when I first ran into it; it also wrecked all my previous attempts to write about Love. 

When we face it, something like this seems to result.

We must distinguish two things which might both possibly be called “Nearness to God.” 

One is Likeness to God. God has impressed some sort of Likeness to Himself, I suppose, in all that He has made. Space and Time, in their own fashion, mirror His Greatness; all Life, His fecundity; animal Life, His Activity. 

Man has a more important Likeness than these by Being RATIONAL

Angels, we believe, have Likenesses which Man lacks: Immortality and Intuitive Knowledge. In that way all Men, whether Good or Bad, all angels INCLUDING those that fell, are more like God than the animals are. Their natures are in this sense “nearer” to the Divine Nature. 

But, secondly, there is what we may call Nearness of Approach. 

If this is what we mean, the states in which a Man is “nearest” to”

Monday 11 January 2021

The Two Species of HyperAdapter : The Cyborg and The Vampire



The Crucial Detail is CONSENT. 


Consent creates A Game

not  A Crime.


There are Two Kinds of Stories 

We Tell Our Children.


The First Kind : 



Once upon a time, there was a fuzzy little rabbit named Frizzy-Top who went on a quantum, fun adventure 

only to face a big setback, 

which he overcame through perseverance 

and by being adorable’


This kind of story teaches Empathy.


“Put yourself in Frizzy-Top's shoes”, 

in other words.



The Other Kind



Oliver Anthony Bird, if you get too close to That Ocean, you'll be sucked into The Sea and drowned


This kind of story teaches them Fear.


And for the rest of their lives, these two stories compete :


Empathy and Fear.


And so I bring you tonight's play, 

A Work in Five Acts 

About a fuzzy little bunny,

Who got too close to The Ocean 

and 

What Happened Next.


Let us begin.




The Cyborg is a Person 

with Technology 

(of ANY kind, not just machinery), 

grafted onto his or her Being 

"I think one of the things that really separates us from the high primates is that we’re tool builders. I read a study that measured the efficiency of locomotion for various species on the planet. The condor used the least energy to move a kilometer. And, humans came in with a rather unimpressive showing, about a third of the way down the list. It was not too proud a showing for the crown of creation. So, that didn’t look so good. But, then somebody at Scientific American had the insight to test the efficiency of locomotion for a man on a bicycle. And, a man on a bicycle, a human on a bicycle, blew the condor away, completely off the top of the charts.


And that’s what a computer is to me. What a computer is to me is it’s the most remarkable tool that we’ve ever come up with, and it’s the equivalent of a bicycle for our minds.” ~ Steve Jobs





The Vampire is an ex-Person 
Who eats Other People 
and 
Takes Their Stuff.



Q: 
You can't outrun Them. 
You can't destroy Them. 

If you damage Them, 
The Essence of What They Are remains

They regenerate and keep coming

Eventually you will weaken, 
Your reserves will be gone. 

They are Relentless.

WORF: 
The Borg ship is firing. 
We have lost shields again.

[Engineering]

LAFORGE: 
Captain, we've just lost the warp engines.

[Bridge]

Q: 
Where's your stubbornness now, Picard, your arrogance

Do you still profess to be prepared for what awaits you? 

WORF: 
The Borg ship is re-establishing its tractor beam.

RIKER: 
Lock on photon torpedoes.

WORF: 
Yes, sir.

DATA: 
Without our shields, at this range there is a high degree of probability that a photon detonation could destroy the Enterprise.

RIKER: 
Prepare to fire.

(Q swaps places with Data) 

Q:
I'll be leaving now.
 
You thought you could handle it, so handle it.

PICARD: 
Q. End this.

Q:
Moi? What makes you think I am either 
inclined or capable to terminate this encounter?

PICARD: 
If we all die, here, now.... 
You will not be able to gloat! 

You wanted to frighten us. 
We're frightened

You wanted to show us that we were inadequate. 
For the moment, I grant that. 

You wanted me to say 
“I need you” 

I need you! 

(With a snap of Q's fingers, the Enterprise goes whirling through space again

RIKER: 
Position.

WESLEY: 
Zero seven zero, mark six three, sir. Back where we started.

(Q swaps places with Riker


Q: 
That was a Difficult Admission
Another man would have been humiliated to say those words. 

Another man would have rather died than ask for help. 

PICARD: 
I understand what you've done here, Q, but I think the lesson could have been learned without the loss of eighteen members of my crew.

Q: 
If you can't take a little bloody nose, maybe you ought to go back home and crawl under your bed. 
It's not safe out here. 
It's wondrous, with treasures to satiate desires both subtle and gross, but it's not for the timid.

(Q vanishes and everyone is back in his own seat) 

PICARD: 
Mister Crusher, set course for the nearest starbase.

WESLEY: 
Course laid in for Starbase Eighty Three, sir. 

PICARD: 
Engage.

[Ten forward]

(Guinan and Picard are playing a version of 3D chess

GUINAN: 
Q set a series of events into motion, bringing contact with the Borg much sooner than it should have come. 

Now, perhaps when you're ready, it might be possible to establish A Relationship with them --

But for now, for right now, 
you're just raw material to them. 

Since They are aware of your existence —

PICARD
-- ....They will be coming.

GUINAN: 
You can bet on it.

PICARD:
Maybe Q did The Right Thing for The Wrong Reason.

GUINAN: 
How so?

PICARD: 
Well, perhaps what we most needed was a kick in our complacency, to prepare us ready for what lies ahead.





Tuesday 1 December 2020

PRIORITIES



"The Man in Black fled across The Desert....

....and The Gunslinger followed."

Stephen King —
The Gunslinger

VAN HELSING :
Count Dracula...
Have you eaten?

DRACULA :
I've worked up an appetite.
Good thing there are Two of You.

VAN HELSING :
No.

Puts an Ice-Pick to her own jugular --

Under NO circumstances are there 
Two of Us.

Take Mina, lose me.

I know you don't like to drink The Blood of The Dead.

DRACULA :
You'd die to save this Terrified Child?

VAN HELSING :
I'd die to save ANY Terrified Child.

DRACULA :
Why?

VAN HELSING :
Because I'm Not Like You.
There's a Nobler Purpose to My Life than simply prolonging it.

Settle for Her, or Take Me and LEARN Something.

Mina Whimpers

DRACULA :
Run.
Go! Now!

She Does.

DRACULA :
Agatha Van Helsing
I am Going to Make You LAST.

You'll be Part of Me.

You'll travel to The New World in My Veins.

VAN HELSING :
Come, Boy —
Suckle.





AFFECTION

    I begin with the humblest and most widely diffused of loves, the love in which our experience seems to differ least from that of the animals. Let me add at once that I do not on that account give it a lower value. Nothing in Man is either worse or better for being shared with the beasts. When we blame a man for being “a mere animal,” we mean not that he displays animal characteristics (we all do) but that he displays these, and only these, on occasions where the specifically human was demanded. (When we call him “brutal” we usually mean that he commits cruelties impossible to most real brutes; they’re not clever enough.)

    The Greeks called this love storge (two syllables and the g is “hard”). I shall here call it simply Affection. My Greek Lexicon defines storge as “affection, especially of parents to offspring”; but also of offspring to parents. And that, I have no doubt, is the original form of the thing as well as the central meaning of the word. The image we must start with is that of a mother nursing a baby, a bitch or a cat with a basketful of puppies or kittens; all in a squeaking, nuzzling heap together; purrings, lickings, baby-talk, milk, warmth, the smell of young life.

    The importance of this image is that it presents us at the very outset with a certain paradox. The Need and Need-love of the young is obvious; so is the Gift-love of the mother. She gives birth, gives suck, gives protection. On the other hand, she must give birth or die. She must give suck or suffer. That way, her Affection too is a Need-love. There is the paradox. It is a Need-love but what it needs is to give. It is a Gift-love but it needs to be needed. We shall have to return to this point.

    But even in animal life, and still more in our own, Affection extends far beyond the relation of mother and young. This warm comfortableness, this satisfaction in being together, takes in all sorts of objects. It is indeed the least discriminating of loves. There are women for whom we can predict few wooers and men who are likely to have few friends. They have nothing to offer. But almost anyone can become an object of Affection; the ugly, the stupid, even the exasperating. There need be no apparent fitness between those whom it unites. I have seen it felt for an imbecile not only by his parents but by his brothers. It ignores the barriers of age, sex, class and education. It can exist between a clever young man from the university and an old nurse, though their minds inhabit different worlds. It ignores even the barriers of species. We see it not only between dog and man but, more surprisingly, between dog and cat. Gilbert White claims to have discovered it between a horse and a hen.
 
C.S. Lewis,
The Four Loves
 
 
Perfect-10
The Paradox is Broken. 
We've reverted back, one year and one day. 
Two minutes past eight in the morning.
 
UNIT CENTRAL
This is UNIT Central. What's Happened up there? 
We just saw the President assassinated.

Perfect-10
Just after the President was killed, 
but just before the spheres arrived. 

Everything Back to Normal. 
Planet Earth restored. 

None of it Happened. 
The Rockets, The Terror. 
It never was.

MARTHA
What about the spheres?

Perfect-10 : 
Trapped at The End of The Universe.

FRANCINE: 
But I can remember it.

Perfect-10
We're at the eye of the storm. 
The only ones who'll ever know. 

Oh, hello.  You must be Mister Jones. 
We haven't actually met.

(The Master runs for the door just as Jack is coming in.)

JACK
Whoa, big fella! You don't want to miss The Party. Cuffs. 
So, what do we do with this one?
 
CLIVE
We kill him.

TISH
We execute him.

Perfect-10
No, that's not The Solution.

(Francine aims the pistol at The Master.)

FRANCINE
Oh, I think so. 

Because all those things, 
They Still Happened because of him

I Saw Them.
 
The Burning Man
Go on. Do it.

Perfect-10
Francine, you're better than him.

(The Doctor gets Francine to lower the gun and he hugs her, then hands her off to Martha.)

The Burning Man
You still haven't answered The Question. 
What Happens to me?

Perfect-10
You're My Responsibility from now on. 
The only Time Lord left in existence.

JACK
Yeah, but you can't Trust him.

Perfect-10
No. The only safe place for him is The TARDIS.

The Burning Man :  
You mean you're just going to keep me?
 
Perfect-10
Mmm. If that's what I have to do. 
It's time to change. 

Maybe I've been wandering for too long. 
Now I've got Someone to Care for.

(Lucy shoots The Master. The Doctor catches him as he staggers back.)

JACK
Put it down.

Perfect-10 : 
There you go. I've got you. I've got you.

The Burning Man
Always The Women.

Perfect-10 :
 I didn't see her.

The Burning Man
Dying in your arms. 
Happy now?

Perfect-10
You're not dying. Don't be stupid. 
It's only a bullet. Just regenerate.

The Burning Man
No.

Perfect-10
One little bullet. Come on.

The Burning Man : 
I guess you don't know me so well. I refuse.

Perfect-10 : 
Regenerate. Just regenerate. Please. 
Please! Just regenerate. Come on.

Burning Man : 
And spend the rest of my life imprisoned with you?

Perfect-10 : 
You've got to. Come on. 

It can't end like this. 
You and Me --
All The Things We've Done. 

Axons. Remember the Axons? 
And the Daleks. 
 
We're The Only Two left. 
There's no one else. Regenerate!

Burning Man :
 How about that. I win. 
Will it stop, Doctor?
 
The Drumming. Will it stop?

(The Master dies.)

Perfect-10 : 
No!

(Somewhere, later, the Doctor lights the Master's funeral pyre then walks away.

Friday 27 November 2020

The Medieval Mind

Bride of Frankenstein (1/10) Movie CLIP - Pretorius Shows Henry His Experiments
 
Dr. Pretorius
[toasting with Henry] 
To a new World of Gods and Monsters. Ha, ha. 

The Creation of Life is enthralling, distinctly enthralling, is it not? 
My experiments did not turn out quite like yours Henry. 

But Science, like love, has her little surprises - as you shall see. 

There is a pleasing variety about my exhibits. 
My first experiment was so lovely that we made her A Queen. 
Charming, don't you think? 

Then of course, we had to have A King. 
Now, he's so madly in love with her that we have to segregate them....

My next production looked so disapprovingly at the other two that they made him An Archbishop...

The next one is The Very Devil - very bizarre, this little chap. 
There's a certain resemblance to me, don't you think? 
Or do I flatter myself? 
I took a great deal of pains with him. 

Sometimes I have wondered whether life wouldn't be much more amusing if we were all devils, and no nonsense about angels and being good.


The Medieval Mind
In the Middle Ages, the work of alchemy was to produce Gold from base metals.  

There were charlatans trying to make actual Gold, but the best alchemists were  those working with The Gold  of The Spirit.  

Alchemy comes from a time when the medieval mind was at its highest flowering.

In Medieval times, people did not divide Reality into Inner and Outer or even acknowledge a difference between the two.

For them, inside and outside were the  same.


To accomplish all that we have today, we’ve had to split the world in two.

We couldn’t be this competitive with a Medieval Mind.


But the price we pay for our  accomplishments is Loneliness and an Inability to Love.

When We’re In Love, We ARE  Our Beloved.


I spent many years trying to help people differentiate between inner  and outer: 
 
You are you, and I am I. 
Your husband is your husband. 

We have not yet  completed the transition to The Modern Mind. 

Many psychological problems are a  failure to differentiate between out there and in here.  
 
According to the teachings of India, The External World is 'maya', illusion.

It is  considered illusory because it is actually WITHIN, not out there.

We see only the “ten  thousand things” that we project.


LIKE SLENDERMAN
Or Count Dracula
Or, IT.

In ancient China, Lao Tzu dreamed of a butterfly,  and for the rest of his life he didn’t know whether he had dreamed the butterfly or  the butterfly had dreamed him.  
 
In the West, gold is the symbol of the Self, while in the East, the symbol of our  inner divinity is The Diamond.

In their interior meanings, they are the same, but the  images are different. Diamonds are the hardest matter on earth—unearthly, celestial, and impersonal.

Gold is much softer, a matter of relationship, the Self as related. I think we’re lucky to have gold to cope with.    


The Glow in Your Eyes 
   
When we see that we have given our spiritual gold to someone to hold for us, there  are several ways we might respond. We could go to him or her and say, “The mean-  ing of my life has suddenly appeared in the glow in your eyes. May I tell you about  it?” This is another way of saying, “I have given you my inner gold. Will you carry it  for me for a while?” 

But we rarely say and do things that directly. 

Instead, we stand  across the room, turn our back on him, and feel totally frightened, stumbling and carrying on in odd ways. We meet at the coffee pot during the morning break at  work and banter with each other, speaking all kinds of nonsense. We joke and  laugh, and an animated play goes on. Then, when we head back to work, we feel  energized and brightened for the day. It was not the coffee. It was the exchange of  inner, alchemical gold.  The exchange of gold is a mysterious process. It is our gold, but it’s too heavy  for us, so we need someone else to carry it for a time. That person becomes synonymous with meaning. We follow him with an eagle eye wherever he goes. His  smile can raise us to heavenly heights, his frown will hurl us to hellish depths, so  great is the power of meaning.  





At age forty-five or fifty, when you have raised your children and become  accomplished in your work, suddenly you fall into a hole. The more sensitive and  intelligent you are, the deeper the hole might be. A guide in the form of Virgil may  come and list all the things in your life that have gone wrong. These are the nine  levels of Hell. 
 
Your guide, your intelligence, will disillusion you. “ Abandon hope,  all ye who enter here” is a classical beginning to what Jung called the “ individation process,” or the spiritualization of a man. If I could rewrite that sign, it  would say, “Give up all expectations and presently held concepts.”  
 
The job of your intelligence is to catalog Hell for you, to tell you all the things  that don’t work. If your integrity is sufficient, if you go forward, Beatrice will come  in the form of a radiant vision of hope and the feminine to take you the rest of the  way and gently deposit you in Heaven. 
 
This will be one of the most profound experiences of your life.  
 
Modern men and women have forgotten how to take this journey. Even with the  best of motives— trying to find that vision of life that will nourish us and give  meaning to the progression of our days on earth—we do crazy things. We let our  marriage go to pieces and marry someone else, hoping to find the visionary feminine in her. We would do well to learn from Dante. 
 
Most important is to remember  that Virgil, the one who helps us discern what is wrong, and Beatrice, the heavenly  guide, are both interior figures and that this is an interior journey. It has its exterior  dimension. If you are an artist, a poet, a healer, a teacher, or a mystic, you will pro-  duce outer, tangible results of your journey. But the journey is essentially inner.  This is the most important thing to learn.  You will never find a Beatrice to marry, because she is in your imagination, your  art, and your prayers. When you seek her in an interior way, she will come in an in-  stant. But you must be humble enough to ask your feminine side for these rare  qualities of tenderness and beauty, receptivity and love. Without doing so, it can be  difficult to become truly whole. Even if you experience her as a real woman who  has entered your life, the grace that has descended upon you is your inner awak-  ening, catalyzed by this wonderful experience. It is not the other. It is in you.  




Salvation


There are legends and predictions throughout the world of the once and future  king, someone who has brought about a golden age and promises to come back in  the future to restore it. Arthur, the great and noble king who brought England together in the sense we know it now, is one. It is said that Arthur didn’t die at the  end of his reign, but was transported to the isle of Avalon, a place of healing, and  that he offered, when needed, to come back. The magician Merlin, the introverted,  inward-turned aspect of the Arthurian story, also said, as he was leaving, “I will  come back to you again.” 
 
In Mexico, just before his death, the god-king Quetzalcoatl promised to come back if he was needed.  According to Indian mythology, an avatar is sent to the earth every thousand  years and at other times when there are special difficulties. Buddha was one. In  India today, there are rumors that a new avatar has been born who, when he comes  to maturity, will step forth to be the new savior. If we take this literally, we might be  disappointed. They come and they go. But in an interior sense, it’s a real possi-  bility. A point of intersection between our time-bound world and eternity exists for  us, and that’s salvation. I’m fascinated by this promise of a return—the once and  future king. It’s a glorious promise that can give us hope.    
 
Literalism Is Idolatry
 
The British philosopher Owen Barfield said something that reverberates in my  mind every day. He said, “ Literalism is idolatry.” If you take the inner world literally  into our time-space world, you lose it.  Throughout my childhood and adolescence, I was in love with the Church and  devoted to it.

But as I grew older, I became critical and wouldn’t have anything to  do with it. Later, I read a medieval text that made Christianity real for me again. It  said that Christ is constantly being conceived, constantly being born in his stable,  constantly confounding the elders, constantly being tried by Judas, constantly  being crucified, constantly resurrecting, and, most wonderful of all, constantly in
his Second Coming.  

The doctrine of the Second Coming of Christ is, for Christians, the greatest  telling of the story of the once and future king. Early Christians said that on the  eighth day after his Resurrection, Christ will come and usher the world into the  millennium, when time will end, strife and suffering will stop, and the Kingdom of  Heaven will be at hand. Taken literally, this story doesn’t touch me very much. It’s  too abstract, too far out of reach. If we wait for this literally, we’ll wait till dooms-  day.  But when we take this story out of literalism and into the interior world, which  has no time and no space, we have an immediate, living fact. If we take the full  story of Christianity inwardly as a timeless fact, these possibilities are available for  us to touch as soon as we are ready, or perhaps even as soon as we choose.

The  Second Coming of Christ is not just available to us. It is beating on our doors.  




Sabbath
It was expected that Christ would return within the octave, eight days, and put an  end to the cyclic nature of life. The eighth day is Sunday, and so Christians cele-  brate Sunday as their holy day. When we celebrate on Sunday, we celebrate the  ushering into the kingdom, and we relocate ourselves outside of time and in eter-  nity. Since it’s the eighth day of the week, the expectation was that there was only  going to be one of them. If we want to be logical, we could say that it didn’t work,  because Monday turns up. But symbolically, in the depths of our unconscious,  there is only one day of the Second Coming of Christ. There is only one Mass and  one day of worship. It is not a process. Christianity puts an end to process and to  the cyclic nature of man’s sojourn on earth.  According to Jewish custom, the Sabbath is on the seventh day. There are seven  days followed by the first day again. This is the myth of eternal return. Mircea Eli-  ade points out that more people on earth believe in the cyclical nature of time than  in the linear nature of time. Sabbath, Saturn, andSaturdayare all associated with the  number seven. Seventh-Day Adventists celebrate the Sabbath on Saturday. Seven is  the symbol of cycle.  If you deal with numbers in your dreams or in mythology, you’ll get lost if you  take them literally. Numbers have their own symbolism, and at this level of com-  prehension they are about quality, not quantity. A delightful Chinese story illustrates this. 
 
The Chinese army was in a desperate, beleaguered situation, and so the  general met with his advisors to decide what to do. Should they retreat and save  what they could, or make a desperate effort and try to break out? They stayed up all  night discussing the pros and the cons, and at dawn they took a vote. Six said re-  treat, and four wanted to fight it out. So they fought, because four is so much bet-  ter a number than six. This is a non-literal way of thinking. Of course they won. The  story wouldn’t have survived if they hadn’t.    The Heavenly Jerusalem    Envision the Second Coming of Christ as an inner reality that takes place on the  eighth day of the week. Eight is a symbol of infinity, as you can see when you turn  the numeral eight (8) on its side. A baptismal font has eight sides to indicate that  when a child is baptized, he’s initiated into the eight-sided consciousness, eternity.  On this symbolic level, there is nothing past the number eight. You’ve annihilated  the cyclic nature and completed life.  A Brahman friend in India told me, “ Robert, you know all about wrnycC— the  Indian concept that the world is illusory, a construct. “Let me tell you about ma-  hamaya” Mahameans great. “ Mahamaya is the ultimate reality. It means looking at  maya with intelligence.” Looking at illusion in a fresh way is the heavenly  Jerusalem. This is not a promise, but a fact, right now. If you can jump out of time,  which we are capable of doing, we can see any given moment as eternity. We don’t  have to travel anywhere or even to wait in line. This is not a new fact. It’s a fresh  way of looking.  As mentioned, the Second Coming of Christ is available to us as individuals when we are ready, or perhaps even when we choose. This is the Christian way of  speaking about enlightenment, heightened consciousness, the experience that relo-  cates your spiritual center of gravity. We are not bound to history. The Second  Coming of Christ is available to us as individuals, and it will wait for us until we are  able to remain steady in its presence.  This intersection of levels happens to people more than we might realize. They  don’t understand the structure of it, so they just walk off and leave it. But saint-  hood is more common than we think.    The Church and the Mass.    

In the medieval world there was a proverb that the Mass, the communion service, a  point in which we shift from time-bound to eternal consciousness, is the interim  carrier of Christ. 

Mass can happen only once, but it can also happen again and  again. 

The Church was touching on a non-literal fact and teaching it in the abstruse  symbolism of the Second Coming of Christ. If you have the kind of mind that can  think non-literally, there are jewels like this throughout Christianity.  The Church was also said to be the interim carrier of Christ— from his resurrection until his Second Coming eight days later. It was said that Christ is like the  sun, and the Church is like the moon. When the sun is farthest from the moon, the  moon is full. 
 
When Christ is farthest from the Church, the Church is at its greatest  power. When the sun and moon are closest together, the moon has no light at all.  As the Second Coming of Christ approaches, the Church will have fulfilled its duty  and can disband. There is no Church or Mass in Heaven, because they are interim  carriers of the nature of Christ. Christ is present in Heaven, so interim carriers are  not needed.  Many traditions posit that there are two truths: absolute and relative. In Christianity these are expressed as eternity, which is neither spatial nor temporal, and  the Church, which is the human dimension. We need both— the Church as the interim carrier and the insight into a higher order of things.  




Cultural Yearning
As a culture, we hunger for the Second Coming of Christ. A new kind of conscious-  ness is stirring. People sense this. Some call it the New Age— leaving the Age of  Pisces, symbolized by two fishes, and entering the Age of Aquarius, symbolized by  the water bearer, a man with a jug on his shoulders pouring out water. If we take  Aquarius back to his Greek roots, we get Ganymede, who was abducted from earth  by Zeus and appointed his cupbearer. He poured the wine at heavenly celebrations.  This means more to me than Aquarius. The one who fills the cup with wine is a  predecessor of Dionysus and a forerunner of Christ, and is the ruler of the age to  come, with similar expectations to the Second Coming of Christ.  The hippie movement was a somewhat naïve attempt at the Second Coming, a  group of people who wanted something new, the wine of life, exhilaration, motivated by the archetype of the Second Coming of Christ. The drug culture is another  manifestation— although of an extremely poor quality— of the demand for the  Second Coming of Christ, for the ecstatic experience and the cessation of time-  and-space-bound consciousness. When someone comes to me with a drug problem, I can often touch him by saying, “ What you’re doing is right. Your expectations and demands are valid. But you’re doing it in the wrong way.”  Discontent, chaos, and caution-to-the-wind seem to be endemic worldwide. I  think it is the stirring of the Second Coming of Christ. But it needs intelligence be-  hind it. This timeless quality needs time. We’re going to blunder for a while before  a new consciousness, a new grail castle, a new peak experience will find its solidity.  
 
If the Second Coming is always available, why is the world in such a mess? The  best that we are capable of can turn into the worst if we get it on the wrong level.  Some of the world’s worst messes, like Hitlerism, were fueled and motivated by a  sublime archetypal energy. These things can misfire badly. Perhaps they need to  misfire until they are mature enough for their sublime aspects to be realized.  
 
There is great danger that the archetype of the Second Coming of Christ, or the  Once and Future ing, can erupt in a negative form again. Nazism is an example within living memory. There is nothing that human beings cannot literalize into  trouble. Literalism knows no end, and literalism is the death of insight. But that  sublime archetypal structure is always available in its true, interior way, for anyone  who chooses to touch it and is capable of touching it. Sometimes the point of con-  tact becomes accessible only in our deepest, darkest moments.    


Balancing Heaven and Earth    


St. Teresa of Avila was consumed by ecstasy at unpredictable moments. She often  found herself caught in a rapture for minutes at a time, sometimes longer. 
 
But  someone observed that she was never enraptured while she was cooking her breakfast. If she were, she might burn it. 
 
Eternity can dovetail into our practical lives. It’s  possible for us to manage the toast and the rapture.  
 
We need poets to rescue us from the awful contradictions we get into. 
 
Speech  is literal and rational and cannot easily contain the depths of the mystery. For that  we need symbols and symbolic language. 
 
During Mass — a great symbol of the  intersection of time and eternity — we are liberated from space and time. 
 
But after  Mass, we need to go home and cook our breakfast. We can discover within our-  selves the capacity to sustain both the presence of the divine and the holiness of  daily life. 
The two are, in fact, one.  




 [TARDIS]
(Punch cards litter the floor. The Doctor stops pacing and kicks at a pile of them.)

DOCTOR: 
It's no good, K9.

K9: 
Master?

DOCTOR: 
Listen. I'm going to have to go to the rebels for help. 
But will they help, I ask myself.

K9: 
Probability of indigenous dissident group rendering effective assistance, very low.

DOCTOR: 
Shush. I'm thinking. 
I've got to make a very impressive entrance. 
Something that'll win them over entirely. 
Got it! 

Right, K9, we need a slight spatial movement and no temporary displacement. 
Very tricky, these short hops.

K9: 
Information, master.

DOCTOR: 
What is it?

K9: 
The relative smallness of E-space should render fractional increments more stable.

DOCTOR: 
But of course. 
Good boy, K9.

[Rebel's cave]
VEROS: 
We can't let Ivo and the villagers attack alone. 
They'll be slaughtered!

KALMAR: 
Will it help if we're slaughtered with them, just as we're winning back the old knowledge? 
I refuse to throw it all away.

VEROS: 
Ivo was right, then. 
You do prefer these toys to human life.

KALMAR: 
Because they are the slow secret of victory. 
Why do you think they are so afraid of Science?

VEROS: 
The Doctor was A Scientist. 
Like all the rest, he vanished in the Tower.

(The TARDIS materialises and The Doctor comes out.)

DOCTOR: 
Halt! Don't move. 
Look, I'm awfully sorry to drop in on you like this, 
but we do have a bit of a crisis on our hands.





MOTHER SUPERIOR: 
We face Danger, we face Evil, which stands at the
gate of our most holy sanctuary.

God is with us, as we know.
God's Love is Eternal.
This we know too.

Tonight, in our most deadly hour do we think our God will remember us?

Will he reach down and save us from Death's Shadow?

NO.
No, He will not.

Where in Our World is God to be found?

In our prayer?
No.

In our song?
No.

In our Suffering, in our Endurance?
No.

Faith is Not a Transaction.

You do not barter with The Infinite --
You ALIGN With It.

So, then, where do we find Our God?

Sisters, I will tell you.

When you stand in the deepest pit, alone, without hope or help, and yet still know Right from Wrong...

When there is only darkness and despair and yet you feel humming in your blood, the difference between good and
bad...

When you are beyond rescue or reward or judgment...

And you STILL look evil in the
face and say, 
"No!

"This far but no further.”

"No!"

Whose voice is that who is with you in that darkness?

Whose voice keeps you to the path?

Darkness and evil may seem compelling to us all, and I believe it is because,
in THEIR presence, we can FEEL God in our hearts.

No, He will not reach down to Save Us.

We will RISE to meet him.

Let us pray.

PRAYS SOFTLY

MOTHER SUPERIOR: 
Ahem. Ahem.

BLADE SLICES

DRACULA :
She was clearing her throat.

NUNS GASP AND QUIVER

I think it's fine now.
Oh, ladies, who's next? Boo!