Showing posts with label Legion. Show all posts
Showing posts with label Legion. Show all posts

Saturday, 21 December 2019

Tuesday, 10 December 2019

You Want to Be The Useful Person at The Funeral










Jordan Peterson - Be The Reliable Person at a Funeral

You Want to Be
The Useful Person at The Funeral - 
How's THAT for a Goal?

That's a Good Goal.

You Know That You've Got Yourself Together in a Situation Like That.

Because You're Going to Be at Them - 
And Maybe You Want to Be The Person On Whose Shoulder People Cry.

That'd Be a Good Goal.

Because it Really is Something to Be The Reliable Person at a Funeral.

And You Can Aim at That.
You Can Do That.
And You Gotta Be Tough to Do That
Because That Also Means That 
You Can Sustain a Major Loss, 
Without Collapsing.




 And You Gotta Be a Monster to Do That.




No one knows what it's like 
To be the bad man 
To be the sad man 
Behind blue eyes 

No one knows what it's like 
To be hated 
To be fated 
To telling only lies 

But my dreams 
They aren't as empty 
As my conscience 
Seems to be 

I have hours 
Only lonely 

My love is vengeance 
That's never free 

THE KING :
[IN FARSI.] : 
No one comprehends this pain 
Feels this feeling 
Like me 
And I blame you 

No one controls themselves like this 
His anger 
His pain 
My pain and fear 
Cannot be revealed 

BOTH: 
But my dreams 
They aren't as empty 
As my conscience 
Seems to be 
I have hours 
Only lonely 

My love is vengeance 
That's never free 

My love is vengeance.
That's never free.

When my fist clenches, crack it open 
Before I use it and lose my cool When I smile 
Tell me some bad news 
Before I laugh and act like a fool 

KING FAROUK
[ IN FARSI] : 
If I am evil 
[TONE RESONATES.]
- [DAVID GROANS.]
Purify me If I shiver 

LEGION :
When I shiver 
[ECHOING.]
Please give me a blanket 
Keep me warm, let me wear your coat 

[LAUGHS.]

No one knows what it's like 
To be the bad man 
To be the sad man, man, man, man, man


The Path of The Righteous Man is Beset on All Sides by The Iniquities of The Selfish, and The Tyrrany of Evil Men.

Blessed is He, Who in The Name of Charity and Goodwill Shepherds The Weak Through The Valley of Darkness –

For He is Truly His Brother's Keeper,
And The Finder of Lost Children.

And I Will Strike Down Upon Thee with Grrrreat Vengance and FURRRIOUS Anger Those Who Attempt to Poison and Destroy My Brothers –

And You Will KNOW  My Name is The LORD, When I Lay My Vengeance Upon Thee

The Truth is : 
YOU'RE  The WEAK – 
and I, am The Tyrany of Evil Men....

Wednesday, 4 December 2019

Our Baby Has Friends


? Boodie / Judy ?


Well now, I'm not gonna talk about Judy. 

In fact, we're not gonna talk about Judy at all.

Gabrielle Xavier,
Mother of Legion :
This World makes no sense when you're not in it.

Charles Xavier,
Father of Legion :
I feel exactly the same way.
Is David...?

Gabrielle Xavier,
Mother of Legion :
No.
He's upstairs.

With his friends.
Our baby has friends.

Charles Xavier,
Father of Legion :
Thank God.
Are you all right? 

Gabrielle Xavier :
Do you ever think you should have just let me sleep? 
In the hospital? 

Charles Xavier,
Father of Legion :
Never.

Gabrielle Xavier,
Mother of Legion :
I saw demons.

Charles Xavier,
Father of Legion :
Yes, you did.

I saw a monkey with a king in his head —
I saw our son as an adult but so angry.
And together we fought a mad tyrant.

So demons sounds like you got off rather lightly.

I can't do this without you.
He needs us both.

No more travel.
No more bloodshed.
You know, I've always wanted to become a teacher.

Gabrielle Xavier,
Mother of Legion :
Are you gonna kiss me? 

Charles Xavier,
Father of Legion :
Abso-bloody-lutely.



Damned Terminian :
It's a compound. 
They'll see you coming. 
If you even make it that far with all the cold bodies heading over. 

TYRESE :
Carol. How are you gonna do this? 

Carol :
I'm gonna kill people. 








Damned Terminian :
She got a name? 
Hey, she got a name? 

TYRESE :
Judith. 

Damned Terminian :
She your daughter or something?

TYRESE :
She's a friend. 


Damned Terminian :
Huh. 
( sighs ) 
I don't have any friends. 
I mean, I know people. 
They're just assholes I stay alive with. 

The other one your friend? 
The woman? 

I used to have them. 
Used to watch football on Sundays. 
Went to church.
( laughs )
I know I did. 

But I can't picture it anymore. It's funny how you don't even notice the time go by. 

Horrible shit just stacks up day after day. 
You get used to it. 

TYRESE :
I haven't gotten used to it.

Damned Terminian :
Of course you haven't.
You're The Kind of Guy Who Saves Babies. 

It's kind of like saving an anchor when you're stuck without a boat in the middle of the ocean.
 
Been behind some kind of walls, right? 

You're still around, but you haven't had to get your hands dirty. 
I can tell. See, you're a good guy. 

TYRESE :
You have no idea about the things I've done.

Damned Terminian :
You're a good guy. 
That's why you're gonna die today. 
It's why the baby is going to die. 
Or... you can get in that car, get out of here, keep on being lucky.

TYRESE :
You think you're gonna kill me?

Damned Terminian :
Why haven't you killed me
How does having me alive help you? 
Why the hell are you even talking to me? 
Take her, take the car, and go. 

I don't want to do this today.












Monday, 2 December 2019

VILLAGE







This word,
"Villain"

Do you know where it comes from? 

C'est francais.

It means, originally, 
"One Who Lives in a Village." 

A Peasant.

Do I seem like a peasant to you? 




village (n.)
late 14c., "inhabited place larger than a hamlet but smaller than a town," from Old French vilage "houses and other buildings in a group" (usually smaller than a town), from Latin villaticum "farmstead" (with outbuildings), noun use of neuter singular of villaticus "having to do with a farmstead or villa," from villa "country house" (from PIE root *weik- (1) "clan"). As an adjective from 1580s. 

Village idiot is recorded from 1825. 

Related: Villager (1560s).





*weik- (1)
Proto-Indo-European root meaning "clan, social unit above the household."

It forms all or part of: antoecian; bailiwick; Brunswick; diocese; ecology; economy; ecumenical; metic; nasty; parish; parochial; vicinage; vicinity; viking; villa; village; villain; villanelle; -ville; villein; Warwickshire; wick (n.2) "dairy farm."










[FAROUK CHUCKLES SOFTLY.]
This word, "Villain" 
Do you know where it comes from? 
C'est francais.

It means, originally, 
"One Who Lives in a Village."

A peasant.



Do I seem like a peasant to you...? 

You know what I mean.

No.
This is important.
Language.
The meaning of things.

You called me a Villain.
Me, the king.

[SPEAKING PERSIAN.]
For decades I rule over my country.
I'm a good king.
Strong but just.
My people, they prosper.
And then your father a white man, which is –
You tell me, important...? 

He comes.
Does he speak our language? 
Does he know our customs? 

And he decides what? 
That my people should have better.
That he knows better.
Who is he to make such choices?

LEGION :
[SETS GLASS DOWN.]
You fed off me when I was a baby.
And I'm supposed to feel, what, sorry for you? 

FAROUK:
Is it such a terrible thing?
To feel sorrow for your enemy? What is he, except a brother with another name? 

LEGION :
We're not brothers.


[POPS.]
[WATER BURBLING.]

FAROUK:
You are still young.
You think justice is a glass jar.
You fill it with your hurt, your hate.

Don't you think I have my own jar? I'm a refugee.

Do you know the meaning of that word? Refugee.
Driven from my home, in exile.
Prisoner in another man's body.

LEGION :
Nobody put you in my head.
Or Oliver's.
You made a choice.

FAROUK :
[CHUCKLES.]
: Of course.
If the choice is between death or life I choose life.

LEGION :
Listen, I'll call you when I have the monk somewhere safe.
He takes us to your body, and then you are gone.
Gone.
No one ever hears your name again.


FAROUK :
Interesting, don't you think? 
You're doing this for a woman you love who lives in a future you're going to destroy if you help me.


LEGION :
What do you mean? 

FAROUK :
The timeline.
She lives in a future you are trying to change, and when you do, she will cease to exist.
So really you are helping her to commit suicide.
Oh, and be careful with the monk.
He is very [SPEAKS GERMAN.]
Contagious.
See, this, uh [TEETH CHATTERING.] madness.

They think it's me, that I'm infecting people.
But it's him.

He's Toxic.
He is like Typhoid Mary.

But where he goes, I follow.
So your friends think that I am the Mary.

Not so smart, your friends.






JOSEPH CAMPBELL: 
I’ve been to Le Moustier, that was one of the earliest burial caves that were found.

BILL MOYERS: And you find there what they buried with the dead?

JOSEPH CAMPBELL: 
Yes. These grave burials with grave gear, that is to say weapons and sacrifices round about, certainly suggest the idea of the continued life beyond the visible one. 
The first one that was discovered, the person was put down resting as though asleep, a young boy, with a beautiful hand ax beside him. 

Now, at the same time we have evidence of shrines devoted to animals that have been killed. 
The shrines specifically are in the Alps, very high caves, and they are of cave bear skulls. 
And there is one very interesting one with the long bones of the cave bear in the cave bear’s jaw.

BILL MOYERS: 
What does that say to you?

JOSEPH CAMPBELL: 
Burials. 
“My friend has died and he survives.’
The animals that I’ve killed must also survive. I must make some kind of atonement relationship to them.”

The indication is of the notion of a plane of being that’s behind the visible plane, and which is somehow supportive of the visible one to which we have to relate. 
I would say that’s the basic theme of all mythology.

BILL MOYERS: 
That there is a world?

JOSEPH CAMPBELL: 
That there is an invisible plane supporting the visible one. 
Now, whether it is thought of as a world or simply as energy, that differs from time and time and place to place.

BILL MOYERS: 
What we don’t know supports what we do know.

JOSEPH CAMPBELL: 
That’s right. 
The basic hunting myth, I would say, is of a kind of covenant between the animal world and the human world, where the animal gives its life willingly. 

They are regarded generally as willing victims, with the understanding that their life, which transcends their physical entity, will be returned to the soil or to the mother through some ritual of restoration. 
And the principal rituals, for instance, and the principal divinities are associated with the main hunting animal, the animal who is the master animal, and sends the flocks to be killed, you know. 

To the Indians of the American plains, it was the buffalo. 

You go to the northwest coast, it’s the salmon. 

The great festivals have to do with the run of salmon coming in. When you go to South Africa, the eland, the big, magnificent antelope, is the principal animal to the Bushmen, for example.

BILL MOYERS: 
And the principal animal, the master animal

JOSEPH CAMPBELL: 
Is the one that furnishes the food.

BILL MOYERS: 
So there grew up between human beings and animals, a bonding, as you say, which required one to be consumed by the other.

JOSEPH CAMPBELL: 
That’s the way life is.

BILL MOYERS: 
Do you think this troubled early man, too

JOSEPH CAMPBELL: 
Absolutely, that’s why you have the rites, because it did trouble him.

BILL MOYERS: 
What kind of rites?

JOSEPH CAMPBELL: 
Rituals of appeasement to the animals, of thanks to the animal. 
A very interesting aspect here is the identity of The Hunter with The Animal.

BILL MOYERS: 
You mean, after the animal has been shot.

JOSEPH CAMPBELL: 
After the animal has been killed, the hunter then has to fulfill certain rites in a kind of “participation mystique,” a mystic participation with the animals whose death he has brought about, and whose meat is to become his life. 

So the killing is not simply slaughter, at any rate, it’s a ritual act. 

It’s a recognition of your dependency and of the voluntary giving of this food to you by the animal who has given it. 

It’s a beautiful thing, and it turns life into a mythological experience.

BILL MOYERS: 
The hunt becomes what?

JOSEPH CAMPBELL: 
It becomes a ritual. 
The hunt is a ritual.

BILL MOYERS: 
Expressing a hope of resurrection, that the animal was food and you needed the animal to return.

JOSEPH CAMPBELL: 
And some kind of respect for the animal that was killed; that’s the thing that gets me all the time in this hunting ceremonial system.

BILL MOYERS: 
Respect for the animal.

JOSEPH CAMPBELL: 
The respect for the animal and more than respect, I mean, that animal becomes a messenger of divine power, do you see.


BILL MOYERS: 
And you wind up as the hunter killing the messenger.

JOSEPH CAMPBELL: 
Killing the god.

BILL MOYERS: 
What does this do? 
Does it cause guilt, does it cause

JOSEPH CAMPBELL: 
Guilt is what is wiped out by the myth. 
It is not a personal act; you are performing the work of nature, For example, in Japan, in Hokkaido in northern Japan among the Ainu people, whose principal mountain deity is the bear, when it is killed there is a ceremony of feeding the bear a feast of its own flesh, as though he were present, and he is present. 

He’s served his own meat for dinner, and there’s a conversation between the mountain god, the bear and the people. 

They say, “If you’ll give us the privilege of entertaining you again, we’ll give you the privilege of another bear sacrifice. ”

BILL MOYERS: If the cave bear were not appeased, the animals wouldn’t appear, and these primitive hunters would starve to death. So they began to perceive some kind of power on which they were dependent, greater than their own.

JOSEPH CAMPBELL: And that’s the power of the animal master. Now, when we sit down to a meal, we thank God, you know, or our idea of God, for having given us this. These people thanked the animal.

BILL MOYERS: And is this the first evidence we have of an act of worshipó

JOSEPH CAMPBELL: Yes.

BILL MOYERS: — of power superior to man?

JOSEPH CAMPBELL: Yeah.

BILL MOYERS: And the animal was superior, because the animal provided food.

JOSEPH CAMPBELL: Well, now, in contrast to our relationship to animals, where we see animals as a lower form of life, and in the Bible we’re told, you know, we’re the masters and so forth, early hunting people don’t have that relationship to the animal. The animal is in many ways superior, He has powers that the human being doesn’t have.

BILL MOYERS: And then certain animals take on a persona, don’t they the buffalo, the raven, the eagle.

JOSEPH CAMPBELL: Oh, very strongly. Well, I was up on the northwest coast back in 1932, a wonderful trip, and the Indians along the way were still carving totem poles. The villages had new totem poles, still. And there we saw the ravens and we saw the eagles and we saw the animals that played roles in the myths. And they had the character, the quality, of these animals. It was a very intimate knowledge and friendly, neighborly, relationship to these creatures. And then they killed some of the. You see.

The animal had something to do with the shaping of the myths of those people, just as the buffalo for the Indians of the plains played an enormous role. They are the ones that bring the tobacco gift, the mystical pipe and all this kind of thing, it comes from a buffalo. And when the animal becomes the giver of ritual and so forth, they do ask the animal for advice, and the animal becomes the model for how to live.

BILL MOYERS: You remember the story of the buffalo’s wife?

JOSEPH CAMPBELL: That’s a basic legend of the Blackfoot tribe, and is the origin legend of their buffalo dance rituals, by which they invoke the cooperation of the animals in this play of life.

When you realize the size of some of these tribal groups, to feed them required a good deal of meat. And one way of acquiring meat for the winter would be to drive a buffalo herd, to stampede it over a rock cliff. Well, this story is of a Blackfoot tribe long, long ago, and they couldn’t get the buffalo to go over the cliff. The buffalo would approach the cliff and then tum aside. So it looked as though they weren’t going to have any meat for that winter.

Well, the daughter of one of the houses, getting up early in the morning to draw the water for the family and so forth, looks up and there right above the cliff were the buffalo. And she said, “Oh, if you’d only come over, I’d marry one of you.” And to her surprise, they all began coming over. That was surprise number one. Surprise number two was when one of the old buffalos, the shaman of the herd, comes and says, “All right, girlie, off we go.” “Oh, no,” she says. “Oh, yes,” he says, “you made your promise. We’ve kept our side of the bargain, look at all my relatives here dead. Off we go.”

Well, the family gets up in the morning and they look around, and where’s Minnehaha, you know. The father, and you know how Indians are, he looked around and he said, “She’s run off with a buffalo.” He could see by the footsteps. So he says, “Well. I’m going to get her back.” So he puts on his walking moccasins, bow and arrow and so forth, and goes out over the plains. He’s gone quite a distance when he feels he’d better sit down and rest, and he comes to a place that’s called a buffalo wallow, where the buffalo like to come and roll around, get the lice off, and roll around in the mud.

So he sits down there and is thinking what he should do now, when along comes a magpie. Now, that’s a beautiful, flashing bird, and it’s one of those clever birds that has shamanic qualities.

BILL MOYERS: Magical qualities.

JOSEPH CAMPBELL: Magical. And the man says to him, “Oh, beautiful bird, my daughter ran away with a buffalo. Have you seen, will you hunt around and see if you can find her out on the plain somewhere?” And the magpie says, “Well, there’s a lovely girl with the buffalos right now, over there just a bit away.” “Well,” said the man, “would you go tell her that her daddy’s here, her father’s here at the buffalo wallow?” Magpie flies over and the girl is there among the buffalo; they’re all asleep. I don’t know what she’s doing, knitting or something of the kind. And the magpie comes over close to her and he says, “Your father’s over at the wallow waiting for you.” “Oh,” she says, “this is very terrible, this is dangerous, I mean, these buffalo, they’ll kill us. You tell him to wait, I’ll be over, I’ll try to work this out.”

So her buffalo husband’s behind her and he wakes up and takes off a horn, he says, “Go to the wallow and get me drink.” So she takes the horn and goes over and there’s her father. And he grabs her by the arm and he says, “Come.” She says, No, no, no, this is real dangerous. The whole herd there, they’ll be right after us. I have to work this thing out, now let me just go back.” So she gets the water and goes back and he, “Fe, Fi, Fo, Fum, I smell the blood of an Indian.” You know, that sort of thing. And she says, “No, nothing of the kind.” And he says, “Yes, indeed.” So he gives a buffalo bellow and they all get up and they all do a slow buffalo dance with their tails raised, and they go over and they trample that poor man to death, so that he disappears entirely, he’s just all broken up to pieces, all gone.

The girl’s crying, and her buffalo husband says, “So you’re crying.” “This is my daddy.” He said, “Yeah, but what about us? There are children, our wives, our parents, and you crying about your daddy.” Well, apparently he was a kind of sympathetic compassionate buffalo, and he said, “Well, I’ll tell you, if you can bring your daddy back to life again, I’ll let you go.” So she turns to the magpie and says, “See, peck around a little bit and see if you can find a bit of Daddy.” And the magpie does so, and he comes up finally with a vertebra, just one little bone.

And the little girl says, “That’s plenty. Now, we’ll put this down on the ground,” and she puts her blanket over it, and she sings a revivifying song, a magical song with great power. And presently, yes, there’s a man under the blanket. She looks, Daddy all right, but he’s not breathing yet. A few more stanzas of whatever the song was, and he stands up, and the buffalo are amazed. And they say, “Why don’t you do this for us? We’ll teach you now our buffalo dance, and when you will have killed our families, you do this dance and sing this song, and we’ll all be back to life again.”

That’s the basic idea, that through the ritual, that dimension is struck which transcends temporality and out of which life comes and back into which it goes.

BILL MOYERS: And it goes back to this whole idea of death, burial and resurrection, not only for human beings, but for…

JOSEPH CAMPBELL: But for the animals, too.

BILL MOYERS: So the story of the buffalo’s wife was told to confirm the reverence.

JOSEPH CAMPBELL: That’s right.

BILL MOYERS: What happened when the white man came and slaughtered this animal of reverence?

JOSEPH CAMPBELL: That was a sacramental violation. I mean, in the eighties, when the buffalo hunt was undertaken, you know, with Kit Carson…

BILL MOYERS: The 1880s, a hundred years ago.

JOSEPH CAMPBELL: — and Buffalo Bill and so forth. When I was a boy, whenever we went for sleigh rides we had a buffalo robe. Buffalo, buffalo, buffalo robes all over the place. This was the sacred animal to the Indians. These hunters go out with repeating rifles, and then shoot down the whole herd and leave it there. Take the skin to sell and the body’s left to rot. This is a sacrilege, and it really is a sacrilege.

BILL MOYERS: It turned the buffalo from a “thou-”

JOSEPH CAMPBELL: To an “it.”

BILL MOYERS: The Indians addressed the buffalo as “thou.”

JOSEPH CAMPBELL: As a “thou”.

BILL MOYERS: As an object of reverence.

JOSEPH CAMPBELL: The Indians addressed life as a “thou,” I mean, trees and stones, everything else. You can address anything as a “thou”, and you can feel the change in your psychology as you do it. The ego that sees a “thou” is not the same ego that sees an “it.” Your whole psychology changes when you address things as an “it.” And when you go to war with a people, the problem of the newspapers is to turn those people into its, so that they’re not “thous.”

BILL MOYERS: That was an incredible moment in the evolution of American society, when the buffalo were slaughtered. That was the final exclamation point behind the destruction of the Indian civilization, because you were destroying…

JOSEPH CAMPBELL: Can you imagine what the experience must have been for a people within 10 years to lose their environment, to lose their food supply, to lose the object of the… the central object of their ritual life?

Saturday, 23 November 2019

Like an Animal with its Heart on The Outside

Love isn’t Something That Weak People Do.




pathetic (adj.)
1590s, "affecting the emotions, exciting the passions," from Middle French pathétique "moving, stirring, affecting" (16c.), from Late Latin patheticus, from Greek pathetikos "subject to feeling, sensitive, capable of emotion," from pathetos "liable to suffer," verbal adjective of pathein "to suffer" (from PIE root *kwent(h)- "to suffer"). 

Related: Pathetical (1570s); pathetically. Pathetic fallacy (1856, first used by Ruskin) is the attribution of human qualities to inanimate objects.

SYDNEY BARRETT :
You're talking about Mental Illness.

GABRIELLE HALLER,
Mother of LEGION :
Such a clinical name for something so raw.
Like an animal with its Heart on The Outside.


Fortress of Solitude





What does it mean, to have a sacred place?
 
JOSEPH CAMPBELL: 
This is a term I like to use now as an absolute necessity for anybody today. 
 

You must have a room, or a certain hour a day or so –
 
Where you do not know what was in the newspapers that morning
 
You don’t know who your friends are,
 
You don’t know what you owe to anybody, 
 
You don’t know what anybody owes to you, 
 
But a place where you can simply experience
and bring forth What You Are
and
What You Might Be. 
 
This is the place of Creative Incubation. 
 
And first you may find that nothing’s happening there, but if you have a sacred place and use it, and take advantage of it, something will happen.
 
BILL MOYERS: 
This place does for you what the plains did for The Hunter…
 
JOSEPH CAMPBELL: 
For them the whole thing was a sacred place, do you see? 
 
But most of our action is economically or socially determined, and does not come out of our life. 
 
I don’t know whether you’ve had the experience I’ve had, but as you get older, the claims of the environment upon you are so great that you hardly know where the hell you are. 
 
What is it you intended? 
 
You’re always doing something that is required of you this minute, that minute, another minute. 
 
Where is your bliss station, you know? 
Try to find it. 
 
Get a phonograph and put on the records,
the music, that you really love. 
 
Even if it’s corny music that nobody else respects,
I mean, the one that you like or the book you want to read,
get it done and have a place in which to do it. 
 
There you get the “thou” feeling of Life. 
 
These people had it for the whole world that they were living in.
 



Switch :
How is this here? 
This Cave? 
 
LEGION:
I made it.
 
http://spikethenews.blogspot.com/2019/11/profiles-in-mentorship-legion-and-switch.html

Thursday, 21 November 2019

Profiles in Mentorship : Syd and Gabrielle



GABRIELLE HALLER,
Mother of LEGION :
They're insane, you know.
Babies.

SYDNEY BARRETT,
A Spirit from The Future :
All of them? 

GABRIELLE HALLER,
Mother of LEGION :
The way their brain works.
They have no logic.
If they see something, it exists, and then when it's gone —


SYDNEY BARRETT,
A Spirit from The Future :
You know, it's not crazy babies that worry me.

It's The Men They Become.

Like a Fire, falling in love with a Fire.
We try to smother them, put them out, but they just burn us up.

GABRIELLE HALLER,
Mother of LEGION :
It bothers you, because you think you matter.
That people matter.

SYDNEY BARRETT,
A Spirit from The Future :
What's the point of living if not? 

GABRIELLE HALLER,
Mother of LEGION :
Have you ever seen a mass grave? All people, with names, with families now just a pile.

What's the meaning of that? 

SYDNEY BARRETT,
A Spirit from The Future :
But you're Here.
You have a child.

GABRIELLE HALLER,
Mother of LEGION :
All animals fight to live.

Whether they want to or not.




“Some time into our relationship it occurred to me that you have the family you are born with and the family you consciously appoint. 

Meredith became an appointed mother. I don’t mean for this to diminish the vital role of my own mother, nor do I mean to say that I have depended on Meredith to the enormous degree that the word ‘mother’ suggests. 

It is that on some biochemical or philosophical level I recognized her as a portal for maternal nurture of a type that I required as an adult. 

A mentor is a type of hero and a hero is a symbol, much of the work they do for you is in effect done by you, yourself, in your own mind. 

Take the example of Meredith and the revealing question she asked in this instance. She revealed to me that I was living dishonestly and demonstrated, by her own being, that there was an alternative. 

Now I don’t need to set up camp at the foot of her bed or be there at the breakfast table sobbing, while she feeds her actual family, to receive the benefits of her wisdom. I just need to be open to education, willing to change. In this way we author our reality.

I determined to make Meredith a ‘mother’. I decided to accept her nurture.”

Excerpt From
Mentors
by Russell Brand





SYDNEY BARRETT :
So, is he a good baby? David? 

GABRIELLE HALLER,
Mother of LEGION :
He, uh He cries a lot, like he knows something.

SYDNEY BARRETT,
A Spirit from The Future :
What could he know? 

GABRIELLE HALLER,
Mother of LEGION :
Me.

SYDNEY BARRETT :
People talk about having a second childhood.
What they mean is they feel young again.

But I've had two actual childhoods.
Meaning I was a baby twice.

I grew up Twice.

The first time I ran, 
and then I walked.

This time I crawled, 
I walked,
I felt Safe.

That's all he wants — To feel Safe.
That's all he wants — To feel Safe.

GABRIELLE HALLER,
Mother of LEGION :
My grandmother had The Sickness.
She was, uh — [Speaks Romany]
Spells, Moods, she Spoke in Tongues.
I remember her eyes.
Miserable and Giddy, like a Happy Death.

My mother was 16 when The Sickness hit her.
In the witching hour, she woke up laughing.
Didn't stop for 14 days.

SYDNEY BARRETT :
You're talking about Mental Illness.

GABRIELLE HALLER,
Mother of LEGION :
Such a clinical name for something so raw.
Like an animal with its Heart on The Outside.

SYDNEY BARRETT :
It's so odd.
I never thought of that.
It's hereditary, What's Wrong with Him.
Why He's Like This.

GABRIELLE HALLER,
Mother of LEGION :
Who? 

SYDNEY BARRETT :
Listen to me.

This baby, this little baby.
You HAVE to love him.

Okay? Like his life depends on it.
Like The World will end if you don't.

Hold him and Love him.
Don't let The Monsters in.

Because when he's grown, it will be too late.
Hey, look at me.

We all have our role to play in  This War we're fighting, 
Good against Evil.

There is no Good stronger than Mother's Love.
Do you understand? 

GABRIELLE HALLER,
Mother of LEGION :
I think so.
Are you really here? 

SYDNEY BARRETT :
No.