About beautiful and delicious

 

Beautiful and delicious are no qualities of things themselves, but of the opinion of the people about the things. A matter of taste, something they have developed themselves they then say, so apparently once there was a time, that that taste wasn’t there. And still people talk about timeless music and architecture and things that have eternal value and need to be preserved for the offspring, without that offspring asking for it. People learn to find things beautiful and ugly without noticing it. There are people that think the music of Bach is beautiful, while other can’t stand it. And yet one says it’s beautiful music and the other says it’s terrible music. But the Bach expert forgets, that he has learned to like his music and that he only did that because he’s a product of this culture, because in his class it’s trendy to love Back, that you’re not normal if you don’t appreciate it, that it’s a shortage of your upbringing if it doesn’t touch you and that you have to join in the conversation about it. In short, taste is dependent on the group-subculture, acquired and conditioned thinking and behavior. There’s not a single little child, no primitive, that makes much of Bach immediately. The appeal to music, constructed by the breaking of silence in a gamut of tones, limited to fixed and rhythmic distances, requires a brain that is just as ordered. The neater, the civilized and ordered man is, the neater and stricter his music is. Music is a created need to roar over and improve the sounds of nature.

"With the real nightingale you can never tell beforehand what will come, but with the artificial nightingale everything is predetermined. Everything can be explained with him, you only have to open him up and you can see, how the coils and radars lie, how they move and how one results in the other. But the poor fishers that had heard the real nightingale said: 'It sounds real nice, and the riddles have something but, still something is wrong with it."(84)

The small child that hears the St. Matthew Passion for the first time will think it’s strange, annoying and incomprehensible, while the grown-ups think it’s all beautiful and impressive and make believe each other, that it was an excellent performance once again. And the child, guileless as in the fairy tale of the emperor’s new clothes, makes a few painful comments. But the parents say, that it’s too young and eventually will learn it. Later when it’s grown up … And yes, later he tells the same story to his children and so the mystifications get passed through from generation to generation. Everything you can become accustomed to, you can learn to find everything beautiful if you just repeat it long enough. Actually it’s amazing how selective grown-ups push away their childhood. What applies to Bach, also applies to the Beatles or every other kind of music. So it also depends on the culture and social class what people like. Meat isn’t delicious, but people have learned to find it delicious. It are the associations, images called up from the past by the scent of baked liver, that determine if you like liver or not. If you were born as an Eskimo, walrus bowels were a delicacy for you and you would have abhorred kale. This way the blank taste of the child gets conditioned to what is delicious and what is not. All acquired, but it can all be unlearned by understanding it as acquired and odd. Because it’s the character that determines the taste and not man itself. Hunger makes hard beans sweet, but man doesn’t eat because he’s hungry anymore, but because it’s time, or to eat away his discomfort, for coziness or because he thinks it’s delicious or healthy. So the tastes change with time, depending on the Zeitgeist, the collective delusions, inspired by interests. The same thing applies to important, normal, interesting, indispensable and valuable with the same reasons. What everybody thinks is delicious, pretty, normal, important and nice is his own business, but it all remain acquired needs and norms, satisfied over the backs and by the sweat, blood and tears of slaves. To every by human hands achieved thing, sticks blood. Now look at the second cellist in the orchestra, who reproduces music of others day in day out, and the chicken slaughterer who does his murderous job at the assembly line ever day, to satisfy all those acquired needs. Yes, people will oppose, but they think it’s pleasant themselves, so you shouldn’t take that away from them. But don’t you think a trained Lipizzaner or a dog that walks on his hind legs is a embarrassing display? Or should they first get sick of it? Every culture is drenched in fear, pain, disease, sorrow and dead. That’s the toll that people pay for their culture. And they just go on, ever more stimuli, needs, productions, ever further and higher. Ever more sick, lonely, restless and roused man feels. Every satisfied false need calls for another one, because once you possess something, the fun is over. There will never be rest that way.

 

 

 

About needs

"Everything that is beyond what man needs, is hostile to him."(85)

“The very simplicity and nakedness of man's life in the primitive ages imply this advantage, at least, that they left him still but a sojourner in nature. When he was refreshed with food and sleep, he contemplated his journey again. He dwelt, as it were, in a tent in this world, and was either threading the valleys, or crossing the plains, or climbing the mountain-tops. But regrettably, men have become the tools of their tools. The man who independently plucked the fruits when he was hungry has become a farmer; and he who stood under a tree for shelter, a housekeeper. We now no longer camp as for a night, but have settled down on earth and forgotten heaven."(86)

And now people are imprisoned in their lands, in families, in their languages, clothes, houses, the treadmill of their labor, a reduced existence in time and space. In climates where they don’t belong and which they should leave with the coming of the winter, as the migratory birds do. And so they called upon themselves the need for fire and clothing. But as always, when you start, the end is lost. And thus the civilized man chilled, and isn’t just cold, but is also chilled inside.

"He has become a slave of his needs and his needs have changed him. Darwin, the naturalist, says about the inhabitants of Tierra del Fuego, that while his own companions, who were well clothed and sitting close to a fire, were far from warm, these naked savages, who were farther off, were observed, to his great surprise, "to be streaming with perspiration at undergoing such a roasting." So, we are told, the New Hollander goes naked with impunity, while the European shivers in his clothes. Is it possible to combine the hardiness of these savages with the intellectualness of the civilized man? (87)

Even clothing and houses are artificial needs, that man has evoked by putting themselves outside nature. The only true needs of man are food when he is hungry and sleep when he is tired, the rest is fringe and encumbrance. Life doesn’t ask for more, doesn’t ask for fire, for tools, for labor or what ever. Life only asks to be lived. And everywhere you see people being busy with the encumbrance as if their lives depends on it. Only people, that keep each other busy with nothing and spread around an ever more expanding nothing and they all think it’s important what they do. But it’s only important in the sense, that there are interests involved with them, but not life. And they talk each other into new needs, because there’s not to be lived, but to be produced. The economy must be saved, not life.

 

 

 

About the sense of shame

 

Between paradise and nakedness there’s a relationship: one who’s not ready for one, also is not ready for the other. Only small children can still run around naked perkily and guilelessly, but they soon unlearn that because they learn that that little unspoiled body emits dirty things out of openings, that you should cover because it’s not decent and of which you can make all kinds of jokes. And they notice that grown-ups get unsettled, when they see nakedness and that you can’t put your hands in your pants. And when you have done that nevertheless, you should wash them carefully with water and soap. That there even are dirty words, which scare the grown-ups, and which they can never say again. That grown-ups behave secretly when they take off their clothes and that you should ware pyjama’s under the blankets. And grown-ups tell that it’s unhealthy when you walk around naked, and that you can catch a cold and such. And quickly children lose their shamelessness, because the sense of shame works contagiously. And when they get little breasts and the pubic hair sprouts, which the grown-ups are so embarrassed of, they get even more insecure, of what others might think of it. Because they still are so amendable. That way children are being pulled, by their parents, and they by their parents, who by their parents until inscrutably far in the past, out of their natural paradise and ever again expelled out of their innocence. And that way people lose the unspoiledness of their bodies, their growth disorders and they grow out of proportions and need clothes to disguise all those acquired imperfections.

 

Let’s take a hundred civilized citizens and put them next to each other naked, disposed of their clothes and prosthesis and behold what the straitjacket of the civilization has caused. Fat-bellied, coarse butts, pale-skinned, with hanging boobs, curved backs, spotted, hairy, skinny knuckles and obesity; an inconsolable appearance. For that you would have to bring into being an entire clothing industry to disguise it and distract the attention to the colorful covering. It’s an illusion to think, like the naturists, that your sense of shame disappears when you go run around naked, no more than asceticism leads to detachment. A clothed man in free nature is just a bizarre spectacle as a naked man in the city. Only when you have attained a total independence, and are not to be influenced by the judgments of others, the sense of shame disappears. But meanwhile the civilized man walks around with only his thinking head and working hands uncovered and entirely symbolic a tie around his neck. Behind the uniforms, three-piece-suits, party- and work clothing he hides himself. That forms his stage clothing, in which he plays his roles in society. Only in a few moments he gets undressed and feels naked like a hermit lobster that has crawled out of his snail shell. And thus, the church that calls itself Christian, since the times of the church fathers watches over the good morals of the people, while when his disciples once asked their master:

"When will you become known to us and when shall we see you", he answered: "When you have taken off your clothes and wont be ashamed."(88)

and

"When you have put your feet upon the sheath of shame"(89)

But what to do then with all those robes and chasubles, with all frocks and monkshoods?

 

 

 

About scientific connections

"Ladies and gentlemen, today we’re going to do an interesting experiment”, the professor said to his biology students. Next to the professor stood a table with a copy of the Hong Kong Frog upon it, the specialty of the international famous scientist. "Jump", the professor said to the Hong Kong Frog and the creature indeed made a big jump. "Ladies and gentlemen students, as you see, the frog jumped up to 79 cm." He put the frog on the edge of the table and once again said:"Jump." Now the frog jumped over 83 cm. The experiment was repeated a few times – that should be done if you want to prove something scientifically – and eventually the frog even made a jump of almost 1 m. Then the professor took a knife and cut off both the hind legs of the Hong Kong Frog. He then put the frog back on the same spot and again said: "Jump." The frog didn’t react. Another three times the professor yelled: "Jump." But the creature didn’t move at all. "Ladies and gentlemen", the professor said pleased about the successful experiment, “with this, it has been made scientifically sure, that the removal of the hind legs results in deafness with the Hong Kong Frog."

That’s the way scientists make their false connections. Rats caged and taken out of their natural environment, maltreated by injections, fed with to-be-tested substances, measured and weighed, lighted with artificial light and bred scientifically devised, treated like a physiological device and not able to escape from their pursuers, gets malignant tumors. And then the scientists draws the conclusion, that the substance is carcinogenic and forgets for convenience’s sake the things he did put unto the animal. Cancer doesn’t exist in the unspoiled nature. Only trained, tamed animals, caged and subjected to the vagaries of masters and researchers, canker, like civilized people also cankering canker. That way the scientist makes at random connections, between smoking and lung cancer, respiratory tract ailments and air pollution, cervical cancer and penis hygiene, refrigerators and stomach cancer, food and intestine cancer, candy and dental caries, hay fever and grass clumps, rheumatism and damp, hypertension and salt intake, bladder inflammation and miniskirts, eczema and detergents, bicycle saddle position and impotence. And people believe it all while it only calls up fear- and guilt feelings, by which they actually cause what they want to prevent. The fear of the wicked, it shall come upon him (Prov. 10:24)

"We shouldn’t, with regard to the most important things, randomly make connections."(90)
 

 

 

About families

 

A family is an enclosed system, a culture on it’s own. A network of influencing, interdependent and on each other reacting individuals. Every family has it’s own unspoken rules and communication games, by which every family member knows what it is up to and has its own place. The tasks are divided, the rooms are divided, money divided, possessions divided, seats divided, power divided and that way the game gets played. Everyone, for the sake of peace, takes care of maintaining that so fragile balance. People know how to react to each other and the different constructed characters fit together like a puzzle. But there are so many things that can disrupt the balance and cause agitation. Moving, renovating, pregnancy, arguments in the family and at work, holidays, grandma’s visit, birth of a child, change of jobs, exams, dismissal, financial problems, vacations, children that go to school, the decease of family members, by all of that the balance can be disturbed. The family gets ill and one of the members is the bearer of the symptom, the scapegoat. Always something happens before the breaking out of a disease. While that sticks behind it, people go to the doctor to hear from him what’s behind it, by which they will never know what’s really behind it. Actually it’s unbelievable that people can’t see such obvious connections anymore. At the moment that one of the family members is ill, the attention changes in favor of the patient. He gets his rest and care, plans get postponed, visits canceled and soon the balance is regained. Unless the doctor gets put into action, who wonders anxiously if there isn’t something special behind it. Then the commotion really strikes in and discharges on the head of the victim. Everybody meddles in with it and tensely waits until the doctor e.g. says that it’s chronic and the patient needs to stay a patient. And there arises a new balance, all members adapt and one of them plays the role of patient. The net is closed and he will never get out. New rituals of pills, diets and begrudging arise and soon nobody knows any better. The communication gets adapted to not disturb the fragile balance and to keep everything at peace. Conflicts get avoided and stilled; think about the patient!

Children, that grow up in a family with a chronic patient, have in the long run developed the same sick making and -keeping communication. They have become unintentional bearers of a sick-making communication pattern. That determines the choice of partner later, and history repeats itself. Inheritable the scientist calls that.

In a marriage bond, partners complement each other and have adapted to each other. A matter of giving and taking, a continuous compromise. Each one hands in, for the sake of the other and unity, some interests, wishes and prejudices. Two dominant people can’t go with each other, because two captains on the ship only raise problems and fights. Two dependent ones can neither be and so two characters fit each other like a lid on a jar. What one has too much of, the other has too little of and so one is dominant, the other dependent, an extravert and a introvert, a talker and a silent, a hard and a soft, an adapted and an un-adapted, a strong and a weak, a rational and an intuitive, a neat and a messy, a certain and an uncertain, a worrier and one who waves aside the worries, a fat and a thin, a strict and an admitting, a practical and an impractical, a slow and a quick, a business-wise and an un-business-wise, a sporty and an unsporting, a pretty and an ugly, a dumb and an intelligent, a cold and a warm, a scared and a brave, and together they keep their heads above the water in this society. A familiar pattern, because it’s a reflection of their parent-relationships. That way people prevent each other from changing, because when the jar changes, the lid doesn’t fit anymore. If e.g. the dependent wants to become independent, he will get pushed back by the dominant, and if he still continues, the dominant, because he/she is disrupted by it, gets sick. These dominance and submission patterns can carry on for generations. The symptoms that go with this kind of relationship are called inheritable. And thus sick parents bring forth sick children, that are kept sick by Medicine. Thus is written: For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. (Exodus 20:5)

 

 

 

 

About fighting symptoms

 

When the tire of a bicycle is pumped up too hard, sooner of later there will be a bump. That is, people then say, because there’s a weak spot in it. And subsequently they strengthen the weak spot and the result is, that soon on another spot a new bump comes up. Bad manufacture of a worthless factory of course. By removing one bump and leave the cause, namely the too high pressure, unchanged, it must come up on another spot. In Medicine they call it a symptom shift. If you, with a patient, remove one symptom, he will get a new symptom on another spot. And this way the doctors keep themselves busy until death follows. So, in a relationship in which one of the partner is the bearer of the symptom of the disturbed balance, by curing one, you may cause the other to become sick. And in families, where the tension in a child discharges by giving it extra care and treatment, by which it recovers, the symptom can get passed to another child, a new scapegoat. Such a disease is then called contagious. But when a tire is pumped up too hard the only thing that needs to happen is, to make the tension decrease by opening up the valve a little. No other can do that for you. Someone else can only point you where the valve is. And in society on a large scale there’re merely being fought symptoms, unemployment, environmental pollution, traffic danger, nuclear weapons but eventually that also only gives symptoms to shift.

"The suffering of a big part of humanity is like the tortures of a nagging pain and there are lots of rotten and aching teeth in the mouth of society. But that society rejects the careful and patient demanding remedy and satisfies itself with polishing the outside with gleaming gold, that blinds her eyes for the corrosion and decay underneath. But the patient can’t close their eyes for the lasting pain. Many are the societal dentists, that try to control the evil of the world, by providing splendid fillings and many are the burdened, that submit to the will of the reformers, and because of that increase their suffering, demand more of their languish power and mislead themselves till the depth of death."(92)

And so the good willing and hard working people in action groups, project groups and commities bend with all commitment over the symptoms, but never does anything get solved this way.

 

 

 

About losing and having and being

 

People have the peculiar habit to think, that they are what they have. They have learned a profession and think that makes them a mechanic, a believe and traditions and that it makes them Jew or Christian, children, and then think that they are father or mother, a politic conviction, and think that makes them socialist or communist, a character, and think that makes them short-tempered or aggressive, a dark skin color, and think that makes them a negro, a symptom and think that makes them a patient, a title, and think that makes them a scholar, breasts and think that makes them a woman, a past and think that makes them their past, a preference for the same sex, and think that makes them homosexual, possessions, and think that makes them wealthy, a man, and think that makes them a husband, interests, and think that makes them important, a life, and think that makes them alive. So people have become an extension of their possessions and so possessions changes people into something else. And when they don’t think it themselves, other will. In this world people have so much and who has much can also lose much. People ascribe their happiness and feeling of self-esteem to what they have and not what they are. That’s why people are constantly on guard to defend their possessions against others, defining the boundaries, chase away intruders and maintain and strengthen ties that are connected with their possessions. A tiring activity and a fragile base for the image that people have about themselves. Everything you have you can lose, can be taken away by others, can be in danger and that calls up fear, anger or sadness. That’s why the loss of a family member, decapitated by the Grim Reaper, calls up grief. But that grief is a veiled form of self-pity, because you’re not sad because the other isn’t there anymore, but because you lose a part of your possession, which creates a void, that you will have to compensate. Only one who has nothing can’t lose anything and has nothing to defend. That’s why there’s written, that who loses everything will retain his life.

"Freedom is just an other word for nothing left to lose."(92)

Life of the culture man consists of obtaining possessions, defending possessions, and eventually on the deathbed again releasing those possessions. That’s not being, but having.

"That the dead are dead, isn’t so bad. But that the living aren’t living!"(93)

People don’t live, but lead a life, or as so many sighed, are being lived. By their own wishes, desires and expectations they let themselves float through life. Not being able to cope with life means that you can’t cope with the demands that other set for you or you set for yourself. Man doesn’t need to do anything to live, because life itself does that. When you can’t handle life, it means that life can’t handle you. Once that way of living was called being asleep or blinded, dead, or godless or being in the underworld. People don’t realize that anymore and someone who is in the illusion that he’s awake, is hard to be made clear to, that he is actually asleep. It’s of course very painful to show people that they have been wrong their entire lives, that all the blood, sweat and tears were shed for an illusion, that it was their ignorance that made them cause themselves all the pain, fear, and sorrow. That they have dedicated their lives to build an unrighteous world or attempted to change it into another unrighteous world. And the higher people have climbed, the harder it hits. But the bliss that you experience when you awaken is the same for every man, whether you’re a bishop or a criminal, whether you’re been wrong 10 years or 70. That’s the meaning of the parable of the workers in de vineyard in Matthew 20.

 

 

 

About the fear of dying

 

Afraid of the way they will die, because they see in their environment so many tragic deaths, people try to protect themselves and take all kinds of precautionary measures to prevent it, while they don’t even know why those people died like that. While they are afraid of a long sickbed, a painful death srtuggle and dependency on others, they put their well-being in the hands of doctors and aid-providers, which evokes what they are scared of. And then there’s the fear to leave behind all their valuable things, to which they are so attached and have plod on their entire lives and on which those who get left behind throw themselves like vultures and will fight the unpleasant fight for the property. The fear, that what they have cherished so much, gets disregarded. Frightened by all those talks about predestination, hell and damnation. Afraid, because they realize that they have to redeem so much, all those unsettled fights, people they have wronged and let down. Afraid, because only just on the deathbed they come to understand that they have put their children on the wrong track, on which they now find themselves on a dead end and that they can’t changed it anymore. Afraid, because they have to release the control, they always thought they had, and what will come of it then. Afraid, because they are not and have never been ready and can’t finish it anymore. Afraid, because they feel responsible for others and indispensible and that the others can’t make it without them, and afraid that they will be forgotten and that they will be replaced by others. On their deathbed people have to, if they want it or not, abandon everything. The more attached to everything, the more laborious and painful the struggle to let go. That’s why it’s wise to live like that, that you’re always ready and your oil lamp, like of that foolish maiden, isn’t empty when it comes to the point. That’s the only requisite for a tender death, the only true euthanasia, a departing with a calm heart and the feeling that you have lived like it was supposed to be. That you saddle nobody with the mess that was made by your means. Then you realize

"that there is no death, but only a crossing over from one world to the other."(94)

In his death-battle Iwan Iljitsj says:

"Maybe I haven’t been living like I should?" That thought came into his head. "But how could that be, I did everything as it ought to be, didn’t I?", he spoke to himself and he immediately chased away the only solution for the mystery about life and death as something completely impossible.  Crawling through the black hole was prevented by the thought, that his life had been good. That justification of his own life it was, that chained him. (95)

For that matter the modern physics with her black holes has an analogous picture when she suspects

"That in the black hole all laws of physics cease to exist and even time and space disappear and that everything that gets swallowed into the black hole, gets thrown out at the other side and that other side then is another universe."(96)

Ingenious research scientists had to do for something Tolstoi understood intuitively.

 

 

 

About races and nations

 

Everywhere in the world little men, inhabitants of the earth, are being born, and by their parents, who yet were the same once, raised to different kinds of people. Everywhere the cultural encumbrance gets poured by the grown-ups, who have dragged it with them for generations, into the blank children’s heads. Like you can make out of pure iron, by adding other metals, a melting pot with innumerable different alloys. To be made appropriate for all those weird goals the world of grown-ups have set, the children have to be adapted. To their future usefull value they get transformed and saddled with the prejudices of their parents they quickly believe that they’re differ from other humans. That they are Maori or Aryan, German or Dutch and that they thus have other innate inclinations and qualities, that they are down-to-earth, because they are Dutch, primitive because they are Maori, chosen because they are Jew, and Übermensch because they are Aryan. And that way everybody puts a range of labels on each other. Still there are only men in this world, whatever they have battered themselves with or whatever they imagine to be. Every division is artificial and gives disunity, and in that divided world people feel they are more and better, because their books are older, their achievements greater, because they own more, their language is more complex, because they have learned more, because they find themselves more beautiful, are more civilized or white. And that’s why they engage in warfare and kill each other, because

"All animals are equal, but some are more equal than others."(97)

You can compare humanity with a syncitium, like e.g. a coral reef. Billions of coral polyps live in harmony there, for the benefit of the general good, only tied to the fact that they are coral polyps. No creature lives at the expense of another. No one lets another work for him, because he has to study, no one keeps himself busy with how others should live. And beautiful as being directed by an invisible hand, they live as a unity. Until one moment a coral polyps, let’s call him Adam, gets it into his head to break the unity and to want something else. He doesn’t want to be a coral polyp anymore, he wants to be more and different than the others. He hatches a plot with his neighbor, Eva of course, and together they’re going to reorganize the whole thing. It works contagiously, and soon there are fights, murder and manslaughter and groups separate. Masters and slaves come, and after a while sick spots arise in the reef, it tears and parts die away. Like cancerous tumors other parts grow at the expense of the less developed coral polyps and eventually there’s not a single coral polyp, that’s just what it’s suppose to be, while they shout at each other that they’re not normal. In time everybody feels discontented, feels something isn’t right and there’s being theorized endlessly how it should be different, how the unity, while preserving the identity, as they call their deviance, should be restored. But that too gives nothing but fights. Until there’s a coral polyp, that just on it’s own starts to search and finally notices, that the most pleasant thing is to just be a simple coral polyp.
The fool.

 

 

 

About school and education, an allegory

"If sharks were people," his landlady's little daughter asked Mr. K, "would they be nicer to the little fish?" "Of course," he said, "if sharks were people, they would have strong boxes built in the sea for little fish. There they would put in all sorts of food plants and little animals, too. They would see to it that the boxes always had fresh water, and they would take absolutely every sort of sanitary measure. When, for example, a little fish would injure his fin, it would be immediately bandaged so that he would not die on the sharks before his time had come. In order that the little fish would never be sad, there would be big water parties from time to time; for happy fish taste better than sad ones.

Of course, there would be schools in the big boxes as well. There the little fish would learn how to swim into the mouths of the sharks. They would need, for example, geography so that they could find the sharks, lazing around somewhere. The main subject would naturally be the moral education of the little fish. They would be taught that the grandest, most beautiful thing for a little fish is to sacrifice himself happily, and that they must all believe in the sharks, above all because they say that they will provide for a beautiful future. One would let the little fish know that this future is only assured when they learn obedience.

If sharks were people, there would of course be arts as well. There would he beautiful pictures of sharks' teeth, all in magnificent colours, of their mouths and throats as pure playgrounds where one can tumble and play. The theatres on the bottom of the sea would offer plays showing heroic little fish swimming enthusiastically down the throats of the sharks.... There would certainly be religion. It would teach that true life begins in the sharks' bellies... In short, there could only be culture in the sea if sharks were people." (98)

 

About more and less and pro’s and cons

 

All is parceled out, everywhere boundaries have been set and nobody is content with it. Everywhere one group of people wants more, the other want less, add a little bit there, remove something there. More nuclear energy, less nuclear energy, more meat, less meat, more production, less production, more law enforcement, less law enforcement, more computers, less computers, more tax, less tax, more roads, less roads, more development aid, less development aid, more armament, less armament, more agriculture land, less agriculture land, more power, less power. Everywhere there’s a struggle to move the boundaries, everywhere a struggle to maintain and expand the territory, own possessions and interests. Pro- and opponents, that fight each other with their own shortsighted visions, supported by scientific theories, reports, statistics and charts, because they have the only right solution. An endless battle. Interests of one are always at the expense of the interests of the other and science is so bendable, that all arguments and proves in favor of something are as scientific as those against it. 

"When one builds and one breaks down, they cause nothing but efforts."(99)

People want a more fair division, but one determines for the other what is fair. But imagine that there wouldn’t be nuclear energy, than there wouldn’t be any proponents and opponents. And when you would do that what all other things, in the end there would be nothing to fuss about and it would end like how it began. Wasn’t it said before, that the end would be as the beginning?

 

 

 

About the contagiousness of diseases

 

Science, that invented bacteria and viruses itself and labeled them pathogens, has with its own logic and proves, with omission of all facts that didn’t suit them, shown, that diseases are contagious because those pathogens spread from man to man, or from animal to man. And people believe that. They’ve never seen it with their own eyes, but if it’s scientific, so it must be true. And thus a believe becomes a truth. That bacteria only grow on very specific substrates and so people too have to meet with very specific conditions to become infected and sick, is forgotten for the sake of convenience and the survival of that same science. Blaming bacteria’s and viruses for a disease is as crazy as blaming the bubbles in boiling water for the boiling of the water. So science has let the fear of demons, ghosts and devils make room for the fear of flu viruses, tuberculosis bacilli and carcinogenic substances. And so people let themselves get infected with prejudices, which get them out of balance and only by that good substrates are formed, in which the virus can thrive richly. With all those stories about omnipresent bacilli and viruses, that can strike for no reason, that constantly lie in wait to jump in an unattended moment on their unsuspecting victims, force their way in and spread evil and ruin, science has spread fear. But fortunately the scientist is there, the people then say, who can help us, not realizing that the scientist gets paid to harvest what he has sown himself. Like in monocultures of plants infectious diseases strike, epidemics strike in people drenched in fears with which they influence each other. When in Hong Kong the Hong Kong flu breaks out, thus labeled by the scientists, the fear psychosis spreads over the world like a tidal wave. Feverishly there’s being worked on vaccines to precede the virus. Science has even pointed out entire groups that should be extra worried and all those gullible people get out of their balance by it, until they have had the injection, because then the fear is exorcized.

And again it are the doctors and pharmaceutical industries that profit from it. Contagious diseases are only contagious, because people are scared that they’re contagious. With the cholera science has even brought up arguments that show the influence of fear on contagiousness. According to science the cholera infection takes place by swallowing the cholera bacilli. The bacilli can’t withstand the gastric juice and will perish in the stomach, unless the normal gastric juice production is lessened. Fear and panic lessen the gastric juice production and the bacilli can get to the intestines unhindered, where they propagate and their murderous work can begin. That way precisely those who fear cholera the most will suffer from it: the healthy youths, that still have their lives in front of them, with their future dreams, the indispensable mother and the wage earning father. And the elder, who don’t expect anything from life anyway and little children, not hindered by knowledge, are very often spared. And again it’s not the phenomenon, but it’s their opinion concerning the phenomenon, which get people out of balance with all it’s consequences.

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