Got a few angry e-mails.
Anti-belief extremism always gets reactions. But I’ve always been an anti-belief extremist.
Anyway, I go into what I meant last week a little more, I’m not sure if this will make it worse or better, probably worse.
I remember well when I was first confronted, huffing and puffing about how nihilistic it all was. For me a belief is naught but the organic and primal outsourced to abstract reflexivity. A disembodied, inorganic, stultifying, contractive reality.
I tried a slightly different method, where we can examine things more.
I tried to give some space to not only think it through, but much more importantly watch them: to catch them in the act, the thieves in the night that they really are.
Questions to consider:
Stripping away the beliefs, what is really there?
How wide is the gap between what is there and the belief?
Do you need a belief system for…sleeping or drinking?
Why is it we think our beliefs are real or have any validity beyond the jerking off they really are?
Chapters:
00:01 Start / monkey Mantra
00:06 The Vag Mafia and the Beachball Power Paradox
4:27 Integrating Eastern and Western Philosophies, Weltgeist Channel Schopenhauer vid - A synthesis or lack of synthesis ?
12:00 Why has this synthesis taken so long? Some of my views on the “synthesising type” and the rarity of synthesisers
18:05 Drink break song (Venera ft. Alain Johannes)
20:35 Part 2 - clarifying: space for confusion on last poast
21:40 Beliefs: we could use less of them.
28:00 Questions on the nature of beliefs - what are they really? And experiment (for you to participate in)
36:00 Applying this to limiting or self-defeating self-beliefs
38:00 An Practical Example on the Pointlessness of Belief: Flat Earthers
42:50 The example of commies and ideals - the example of belief variance
45:00 finish 0 discard beliefs by asking the right questions
44:05 Personal Growth and Upcoming Discussions
45:50 Content Updates for Stuff Coming
Transcript:
Yeah. Uh, hello,
gentlemen. The many humiliations I would say of corporate life that I'm subjected to semi-regularly
is, is reading, uh, the corporate propaganda rag. Now, you know, the little newsletter that the Kremlin puts out every now and then, and as a, as a responsible corporate citizen. Part of that is this kind of, you know, ESG centered news reporting.
And I must admit, I, I don't actually read it. I only read it if someone points something out to me. And a part of the EESG thing, I suppose, and diversity and equity and all this stuff are the particular goings on of the Vagina Mafia at Work, the Vagina Mafia, uh, who of course, the women that use various beliefs, uh, historical conspiracy theories, they're oppressed. That's their belief, but I must admit, at least their belief has an outcome for them, which on the surface at least appears like it's a good thing. So they, this week, you know, and, and you tend to find the vagina mafia's, write-ups are always about, oh, look how powerful we are, and look how strong we are, and women are stronger together and fucking ri you know,
and to this week, I, I thought I'd mention it, it was very funny because, because their wave being powerful, uh, and in this case they describe themselves as superheroes. Yeah. Superheroes with superpowers. And part of their superhero superpower, uh, activity was that they, they all got beach balls and they wrote a superpower on the beach ball, and then they threw it at one another. Yeah. That you heard me. Right? And I presumably there is the essence of the superpower on the beach ball. And of course, we all know some women like getting hit by balls more regularly than others, right? So from that point of view, it was funny already, but I was surprised at this activity. Uh, one of the prominent members of the Vagina Mafia, of course, as a lesbian. So I was more surprised that she participated in this one. But this beach ball was therefore imbued with some sort of power, a super power, because we're powerful and we're gonna stick together. We need to stick together. And it was incredible to me. I was hoping that they wrote, uh, brains on the Beach Balls, because for many of these individuals, I'm constantly doing their work for them, helping them, uh, well beyond really what should be acceptable. And it's not the case with all of them. Some of them are okay. It did get me thinking about beliefs again, because this is a follow up on beliefs. And besides that just being the dumbest fucking thing I've ever read in my life, and I have no idea how an, how an adult human being could possibly participate in something like that. And that's the other thing, by the way before I move on, is how in the office setup, and I'm sorry you have to listen to this. No, I'm not, I'm not sorry. Is how they make you
as a male participate in this infantilization all the time. They have these infantilization campaigns, and it means that when you have an office catch up, which in the old days, everyone used to just go and get shitfaced, right? Used to just go and get wink and, uh, have a couple of drinks, call some guy you didn't like a cunt, and go home. Right? That's what you do. Now, we can't, we can't just do that. What we've gotta do is we've gotta do some little activity, some little activity like, oh, let's do a treasure map. Let, let's walk around in the 40 degree heat in Sydney and do a treasure map. Oh, that sounds wonderful. You know, and we can have little team names and we can all dress up and little uniforms, you know, like each team will have a little uniform. And it's, it's very much a dictatorship. You can't just, you know, politely say, I don't want to participate. You know, I don't want to, uh, demean myself, you know, in this preschool world you're making here, but at least I didn't have to, uh, you know, throw a set of balls, uh, at the other person. But of course, the article itself is like, look how powerful we are throwing beach balls with, you know, superhero essences, uh, attached to them. Incredible, incredible. And of course, this is unbelievable for a corporate newsletter. But underneath, to finish it,
it said, you know, women are stronger together. We've gotta stick together.
This kind of siege mentality is very suggestive of, of the, the fem
mindset and beliefs that they have about themselves, which are incredibly self-serving, by the way, because I happen to know a few of the members of this little, uh, clique, uh, a very, very financially well off
and have been given things that are well beyond their level of competence. But there you go. That would mean that the belief has a payoff in this case. So I, I was watching a video on Arthur Schopenhauer on a channel called Velt Vege. Welcome to Velt Geist. This is the way this guy talks. And he wa he was talking about af as well-known affinity, uh, for parallels, I guess you could say, with his philosophy and the ideas of the East. And the Velt Geist channel, by the way, is a good channel. I like it. Uh, his sums things up really well, particularly, you know, books and various other things you don't have time to read necessarily in detail. But anyway, Velt Geist was doing a video on Schopenhauer and Easton philosophy, and he said that it was Schopenhauer contention or idea that in the future there may be a fusion, uh, between the east and the West as a new stream of philosophy. And in the end of this video, vi ghost, uh, said that this had not occurred. And I disagree with him. I think it's the occurring. It may not have yet on any large, you know, official scale, but in the background, it absolutely has occurred. It's bubbling away, it's continuing to occur, and it's continuing to occur on sub stacks like this, right? And other ones like this. And for people like this is in many ways definitely a synthesis of Anne Western Outlooks. And I actually think that not only has this synthesis occurred, if only amongst a small amount of people, but it's actually gone beyond just the merging of east and west. It's also gone into the synthesis and involvement of, uh, science, of scientific outlook of physiology and neuro, uh, physiology. So it's not just the east and the West, but it's the science to do with eastern practices, for example, of which the literature is, is building pretty rapidly. It's very interesting, a lot of this stuff that's coming out. And I think then that the merging of the east and the west is no clearer than it is in the bio individual outlook, of course,
for which I'm not at all responsible, I'm just an inheritor of, but the bio-individual look is a non-dogmatic look point of view. It takes things from all sorts of places. So it takes things like Eastern techniques for various kinds, so not just one kind. And it could mix that, and it tends to mix it with a, a niene kind of aim or outlook. Things that
on the, uh, face of it are not mutually beneficial. And of course, opposite fags, uh, can't get their heads around this, which is one of the reasons why I suppose, and I'm not calling velt ghost an opposite fag, but there are opposite fags online
who just can't get their heads around it, that it is absolutely possible
to mix Eastern technique and a Nietzsche outlook. It's absolutely possible to synthesize those things. So it is absolutely occurring, and it's still on the fringe because people are still stuck in the classical versions
of say, the east and the west stuff again, because they're opposite cells, binary cells, whatever you want to call 'em. I actually don't like using the binary cell thing. I think there's implications maybe there that I'm not not comfortable with. Come to think of it, on the one hand, you have western philosophy guys, which are your classic word cells, uh, warrior cells, Greek cells. And on the other hand, you have the Eastern Buddhist kind of spiritual, uh, you know, non-duality types, um, the types that embrace medieval religions from the east, you know, for some bum fuck country or village in the middle of nowhere, because it seems sexy to them. So they embrace it wholeheartedly. Its totality is some, some sort of truth. You know, sitting in a village in, in the middle of Wales eating cabbage and leak soup, or, uh, maybe being in a cornfield and in Idaho designer who have cornfields, I, I don't even know. But if, if you are in that place, then something exotic and sexy seems, uh, you know, seems good, right? But by and large, I think both of these groups have done nothing to synthesize anything like what we have here. So Vel geist, okay, he's kind of right, because it is true that overall in terms of popular culture and what more people are drawn to it is true. There is no synthesis that's gone on. The most that you get is maybe someone posting a book excerpt about, you know, how, you know, Nietzche and Buddhism are com, you know, have some similarities, check out my thread. But this isn't a real synthesis, it's just some words and beliefs. It doesn't lead to anything. And it just shows that the person that posted the esoteric book excerpt thread is just word mad,
their word mad, just like everyone else in the West. And for that reason, it's not really a synthesis, it's just a bunch of words. And I'd say, you know, the good thing about Eastern outlooks, and this is why they're valuable to synthesize for Westerners, their primary value in my opinion, is that they kind went the other way, or or large, you know, some traditions went the other way. Of course, many traditions in the east still suffer from crippling word cism.
But some traditions definitely went down the path of not trying to describe everything, the describe everything route that we suffer from in the West. But the problem is that
because it's not describing everything, it means that you have to do the practice to build the wisdom to understand what the point of view is and why, for example, the tendency to want to describe everything is fairly retarded. And this is where most Westerners probably fall down, is because they're lazy and they have trouble breaking out of the word madness, particularly when it comes to things like philosophy and religion.
And the Eastern tradition very often demands that you let go of your word madness. You know what korzybski called word, mad word madness. So I think Schopenhauer was right. I think it's gonna happen. I think it has happened. I think it's continuing to happen, and it's facilitated by people who are rejected by the groups above. And they will continue to be rejected by the groups above, I would anticipate for quite a long time. But I do expect that that will gradually fall away. And this kind of synthesis, I would hope will occur sometime in the fairly distant future. I guess we'll see as an aside, before we get into the belief thing, 'cause I, I guess this is kind of all related to beliefs and what we're gonna talk about, but it is interesting to think about why such a synthesis is not really occurring in any interesting or meaningful way on any grand scale. And I do think it's because the mind required to synthesize opposites, it's got to be
inclined,
maybe naturally in a very peculiar way that allows, it allows it to be able to break out of the dogmatic points of view that allow it to synthesize the apparent opposites, right? The apparent opposites. And I think this largely results from the physiological state that goes along with un uncertainty. So when you are synthesizing things and you reduce things to what they are as just various beliefs with or, or maps with various outcomes, that leads to a kind of state of uncertainty, and it's a kind of physiological uncertainty. And what I've, I've noticed with people who give up beliefs or try to give up beliefs and try to change maps, is that when they undergo this process,
it leads to anxiety. And I think it's very true that humans above all hate anxiety the most out of anything. They hate it. They would prefer any certainty above anxiety and uncertainty. And this even goes for disagreeable people. So the disagreeable people that I suppose are in these circles who are the opposite selves that I talk about, it's like, I don't like
liberals, therefore, I'm just going to think the opposite thing. So even though they're on the fringe of society, because that, well, look at the ideas I've got, the ideas I've got, uh, you know, the opposite to the ideas, you know, this group of monkeys has got, but that's not the place from which you could run a synthesis. A proper philosophical, artistic, practical synthesis does not come from this place. Do you need a sense of incompleteness
that the ideas themselves are incomplete, at least in the initial stages of the process? And the incompleteness then leads to an attitude of openness and a desire for experimentation. The belief fag or the belief cell is not willing to do this. And the, as I said, this is completely understandable, most humans are this way, naturally, it's understandable for the physical reasons I outline above the monkey hating anxiety, the anxiety that comes from not knowing something.
And it is true then that really only a mental case, you know, a fucking mental case can, can really handle this stuff or really see into it for what it is. And mental cases are mental cases, they've fucking personality problems, right? You've got problems. So of the very few people
who are completely insane enough to even want to bother with it and, and possess at least a bit of intellectual capacity to allow them to be able to do it, they have a whole litany of other personality problems, which also get in the way of their ability to engage in the work of the, you know, the great synthesis I guess you could call it. And one of the ways that I've noticed that these mental cases, one of the ways that they are unable to engage in this work is that they are extraordinarily lazy, really lazy in one way or another. And the work of the good synthesis, which comes from one's personal work, the personal collection of data, when using these different various systems and trying to put them together, which can only come from your work, the work doesn't get done so the synthesis doesn't get done. So as a result, there's only very few probably out there that, that can do this, that can put the demands of any eastern practice, an eastern type practice against the rigor
of a western philosophical outlook or a western
life outlook, which is what it's all about. Nietzche wrote, wrote about how to approach life, how to live life against the wishes of the herd, right? And this is a, a difficult thing to do. It's not easy for anyone. And so this is a, a path that's fraught with danger, fraught with difficulties on many levels. And I think that, that, that's why when I think about it, that this synthesis has taken so long to occur and is still not popular in any, any way, shape or form. In a way, I think I'm saying this because last week's post and this week are an attempt to synthesize, truly synthesize some of the parts of eastern practice regarding the emptiness of beliefs and some of the parts of western pro-life outlooks in which the lack of belief is actually an enhancing factor. So in a very real sense, this is a, this is a practical synthesis of these two things, and this is what I'm getting at, right? This is not intellectual, there's elements of it being intellectual, but what I'm pointing to here is a map that can lead to a result, but it does use Eastern outlook in some very particular way. But it's not taking the eastern ideological outcome, just go and sit in a cave in your fan underpants. It's taking some of the implications of eastern practice and then transferring them into a western direction, what you could loosely call a western direction. So this is in a very real sense, a proper synthesis, and it's something that opposite cells and belief cells are going to have a little bit of trouble getting their heads around. So I'm gonna take a quick break. I'm gonna get some water, and I shall be right back.
Yeah, right. So we, we were talking in the bio individual group chat, what that there is kind of space for confusion in my last post. And this is the main reason for putting together this post is I wanna clarify that confusion. So for many people, these ideas are brand new, right? This is probably a perspective that's not popular. Even the idea of questioning beliefs, not just the beliefs themselves, but the very undergoing of what a belief is, is not something that is commonly looked at, it's not liked. And the idea that our words and our self-conception are not objective is to many people just really, pretty, pretty absurd because they do feel as if they're real. They, they genuinely feel, and I use that term feel very deliberately. So I want to make it clear from the outset
why I would suggest beliefs not as important as we think they are. I would suggest that the reason you wanna look at your beliefs is because beliefs in general, but in particular for the bio-individual work, self beliefs, importantly, self beliefs are debilitating and self-limiting. And even when they are perceived as being sternly held,
like this is one of my beliefs, the truth of the matter is that they're fluid and they're baseless, and they're quite literally without any
substance. So much of the work here then is recognizing their fluidity and their essential emptiness, which is the case, right? It is the case that they're like that. So this isn't an, an intellectual position that I'm putting forth here.
And the point of view should be then is that you can have muscle move muscle in line with a projected goal or outcome. And in this respect, the belief is of more or less no value. It's really of no value. And most of the time it gets in the way and it's an inconvenience. Much of what we think about beliefs being are not even really particularly self, uh, conceived. And I went through that in various other posts talking about how many beliefs are inculcated during childhood, and they tend to rule us for the rest of our lives, and we have no particular idea about it. We think these things are hard limitations
in the way that we act in the world and think about the world, but also the, the substrate from which beliefs emerge. We think that we make up beliefs. We think that the beliefs are of our conception in the quality of the beliefs come from, you know, whatever this thing called, you know, us, is this, this little bubble of free will and intention that exists outside of everything else that's happening in the world. But if you think about it, and anyone who understands the human brain knows it could be the heat. Right now it's about 6 million fucking degrees where I am. There's about 10 weeks where everything is unlivable here, but it could be one good one I heard that affects, uh, the brain is the electromagnetic field that you're in. It affects you on a limbic level, the mood state, the sensation state in the body. You could have something like the food you ate, the look that someone at the shop gave you. Maybe the look was a little bit weird and that affected you on some level. You know, it could be the amount of wind that you were exposed to, could be the amount of daylight in the sky. All of these things are happening all the time, and they're happening below our conscious purview. They're happening on a deep or limbic level, not a, like a percept level.
And many of these things lead to our state at any particular time. So the state, the sensations in the body, the emotions that are coming up, various other things. And that in a very real way impacts what emerges into self-consciousness in the form of images, thoughts, concepts, emotions. And so that affecting the qualitative nature of what emerges, just paints a picture. That much of what we experience is a case of the symbol, part of our left brain. The interpreter interpreting things that we have nothing to do with whatsoever, absolutely nothing to do with when we hold these states dear to our hearts, and we ascribe them some sort of objectivity. There is an objective value to this belief in this thought that I have much of where it's coming from is not at all self-defined. And the thing is typically without training, for example, an eastern type training like meditation, which is
putting attention on everything that's happening. So you have a greater overview of everything that's happening, right? So without a training like that, our ability to hone in on what is really making us tick is severely limited. And therefore, we have a severely limited ability to question our beliefs and our thoughts, or to change them in line with what we want to be the case. Things are just happening to us the way that we experience it, and much of what is happening to us is not of our considered self definition. So when I say question your beliefs, beliefs are nonsense, beliefs are just maps without evidence. All of these things that I'm saying don't see it as a message of nihilism. It's actually a message of great liberation in my opinion. I think that most of our beliefs are the things that are nihilistic, truly nihilistic, because our beliefs are the things that make us like robots, our, our beliefs that are not considered make us like robots. And I'm going to come down from these society beliefs about, you know, various things about the world and more look at our governing beliefs, the beliefs inside of us that share all the attributes of a belief, but are, uh, running in the background and determining
the way that we, uh, act in the world. And it's this roboticness and the inability of the human to change anything for me that's nihilism, that's meaninglessness, and that's emptiness. That reactive robot way of being. That for me is the definition of nihilism. And I know many people wouldn't agree with this in a very real sense. A belief is really just kind of like a monkey ranting, like, like I am now. But, but I promise I'm going to lead to something practical. We're gonna talk about practical stuff.
One practical thing we can talk about is to ask yourself a very simple question
when you have a set of beliefs about something, right?
So let's take a moment to just breathe in now and ask ourselves, looking at these beliefs, just bringing a belief, uh, into your mind's eye at the moment.
What, what is that belief made of right now here, when you look at it, what is it made of?
Just take a moment to really notice that.
Taking a moment to notice that I think we could all agree just like everything else, that we think that beliefs are really just the associations of maybe one or several mental images in our mind's eye, right? And with that, we have an association of dialogue, usually some concepts, maybe even ranting to yourself about something. And these things then bounce around our, uh, empty monkey skulls. And with these images and words and dialogue and scripts that are running, this is usually followed or often preceded by, uh, a stream of sensations in other moments, uh, other emotions, sorry, in the body. So take, just take a moment to notice that.
Now here's, here's the thing. And remember this, because all these podcasts, the last couple and the one coming up, we're all about the nervous system and how it, uh, reacts in time and space. Yeah.
So, so this is the context I'm talking about beliefs, uh, in that these emotions
and sensations in particular, when you think about the belief
are the thing that offer you proof that the belief is real.
So think about the belief, again, maybe a belief that you feel very strongly about. It's, it's better if you have a belief about yourself. Actually, if you can think of a belief about yourself and your limitations,
bring it up again. And just notice the sensations and the emotions,
the sensations and the emotions associated with the beliefs are the proof for you that your belief is objectively true.
So, an eastern type meditation, this is really quite obvious because when you are sitting, you're assailed, you know, with thoughts and various other things, but very often you have beliefs that come up, and then the belief comes up, and then you have a rant in your head about the belief, then the associated, uh, frustrations and rants, the emotions, the streamings of the sensations that are tied up with this,
these packets of energy, these bundles of energy in the human physiology, and you are just trying to breathe, right? Right? And all this stuff is just, just coming up out of the ether.
So in this sense, the belief is, other than an acting, as a packet of energy, of which mental imagery dialogue in the head and sensations, they're just energies. They're just bundles of energy that are buzzing around from an objective point of view. And because they're not backed up by anything, there's no
muscle movement or there's no action in time and space, that they are actually empty. There's no inherent ground beneath a belief.
So belief, therefore, in a practical context, specifically refers to something where there is no or, uh, incomplete sensory data to back it up.
So there's no real reason even to believe in a map in the sense that it, it's objective and you can drop a map as soon as a better map comes up, which we all do in various ways. And there's no reason to believe in the map itself as being anything other than a map. In the same way, there's no need to believe in a belief itself other than simply being a belief and being effectively empty and without any solid grounding from which it comes. So this isn't to say, for example, then that an abstraction is completely false, or a map is completely false. It still has validity because we get results from it, right? So I'm not one of these who's like, oh, there's no such thing as truth and you know, rah, rah, rah, I'm, I'm not saying that. I'm trying to make a demarcation between, uh, belief,
a useful map and what is beneath these things. So the way that we mostly operate with beliefs then is that beliefs are more real than reality itself. And this is in a way, the hallmark of us as an animal is how we can convince ourselves that a belief is more real than reality itself.
But it's also where many of our problems come from.
So two finish off, not gonna keep you too long
in terms of a bio individual practitioner for which this sub sk
is, uh, primarily published by the way, right? So let's, let's view it in this way.
When you take away words, self-justifying concepts, beliefs, uh, labels, and just take a moment to observe the creature in the manner of a zen Buddhist, right? Without any of these things, it's worth asking yourself what is really there, what is really there,
just observing ourselves,
what is really there
when we extrapolate from this, and we imagine ourselves in our day-to-day operations, this is a good exercise. What are
our, or the creatures I prefer the creatures, the the creatures, actual behaviors.
What's actually going on day to day?
Are these things in line with what you are saying,
what you, uh, habitually think about yourself, the creature stripped of all words and concepts when you look at what it's just doing in time and space, and then you think about what you think, what you believe, how far away are those things from each other?
Imagine yourself as an ethologist. Yeah. So, so imagine you are observing yourself or even someone else like you would an animal, a creature. And you are sitting there and you are taking notes on this creature as, as it acts, it goes about its day-to-day life. It has its habits. So, so what are the habits that make up the totality of the life of this creature? Now, if we are to add the layer
of belief at this point, and we allow the creature that we're observing to justify itself with language and language, games and belief, would you say then that the language in the belief set are
at variance with what is observed?
If you're truly honest about it,
is it a variance with what, what is observed? So, so is this ward hog that we're observing, is it going around, you know, telling us that it's a tiger, right? Uh, it's telling us a tiger while it's foraging, uh, for roots or legumes and rubbing its nose and zebra shit is, is the content of its language, the thoughts and self-concepts in the language at complete odds with what is observed? And I apologize to Ward Warthogs for that example. It's probably not, you probably don't bury your nose and zebra shit, but to bring it back to a more self-work type context. So what, what beliefs do we have? What beliefs do we have about our limits, about what we're capable of or not capable of? You know, I can't do this short course because it's dumb or I'm not smart enough or, you know, I, I I shouldn't have to do that because you know, I'm already better than everyone else. Or what other, whatever other belief that you have about yourself that's running in the background that you're aware of, think about that belief and think about what I said before about the emotion and the sensations being proof of the belief being real. If you have mistaken the emotion associated with the belief as proof of the reality of the belief, this being a mistake is therefore the belief not being real, being empty, limiting you in some way.
If you are able to get rid of that belief, what choices would you then make?
Do you need a belief to prove to you that you are eating your meal, you are having a drink of water, or you are sitting in a seat? Do you need a belief for that?
No, I, you know, you absolutely don't, right?
You're simply noticing something that's happening and there is no belief set or subset of assumptions or intellectual models that need to go around this. You're simply taking the data for what it is. And, uh, you've used data or not to achieve a self-defined aim, an aim that is self-defined, that is completely lacking belief like sitting down. And this is a distillation that simply requires direct experience. It doesn't have anything to do with beliefs. I'm gonna take another obvious example before we finish up. So think about someone like a flat earth, right? Which they're an easy target, but they provide us an excellent example of all this. So they sit around after a long, you know, hard day's work of licking the bus window or whatever it is that they do. And you know, they're on the People's Express and they've, they've got their phone out and, uh,
you know, they're looking at bit shoot videos about copi, uh, conspiracies and demons. Demons, man, it's demons and, and how demons are ruling nasa and therefore NASA are completely lying to everyone about the fact that the world is not spherical or whatever shape it is, it's flat. And that that's the truth. And because they're all demons, uh, you know, you, we, we believe they're demons. They're sitting on the bus then, and they're looking at their, uh, phone and the conspiracy video, and then they make mental images about, you know, a disc balanced on four elephants
and ice walls and various other things, and a tiny sun, don't they think the sun's really small? And then there's a dialogue that comes a a along with this, right? Uh, maybe belly perceptible, but there's a kind of dialogue or set of thoughts, you know, like fucking nasa fucking NASA's fucking demons. And then, you know, they get asked, blasted with this onset of strong negative feelings when they think about all of these things. And then this belief or takes hold like, like a genital wart that's very hard to get rid of because the feelings and emotions that are coming along with this belief, you know, it gives it a feeling of reality as if it's an objective truth. It gives the, you know, the worthless scum bot that I'm describing now, a kind of internal validation about the belief being absolutely a real thing. And then, you know, in the manner of the Vagina Mafia, they'll get their little belief beach balls, and then they'll put, you know, NASA's, lying NASA or all demons, and then they'll throw them around the place, you know, like kids at the local special school, right?
They're oppressed. And, and part of the liberation, therefore, is to liberate oneself from being oppressed, this ex expose of demons in nasa, and there's strong feelings. And then they'll have the feelings and they'll fight other people who have different feelings, and then they'll get into this fight that's just built on fucking utter nonsense. So you get the picture right? There is no direct experience in any of this. This is just beliefs. It's just nonsense. And, you know, streamings of hominid feelings and emotions and images have run through their minds and they're sitting around fighting each other over it. And in the end, all this is very easily resolved, very easily resolved. Let's think about direct experience. What does direct experience show us? What does it show us about the flat earth? So other than photographs of planet Earth, which of course is falsifiable, admittedly because you have demonic entities, uh, ruling nasa, it's, it's much easier than that actually. You don't even need photographs. So I know about this one because I, I studied navigation, basic navigation, and whenever you try to plot a course to a destination in a line, you won't get there. And in the algebra for navigation, you actually need to account for the curvature of the earth to be able to arrive at your destination. And this yields real results. And the only way you can, uh, you know, you, you can make it work, is by accounting for the curvature of the earth. And there's no belief necessary for this. Uh, you are quite literally aware that you are using a map, first of all, and it will yield certain results. And if you try to go on a straight line like an idiot, you know, you'll end up, you know, in South America instead of Fiji, you know, I, I don't know wherever you're gonna end up. So the emotions and the squawking of this whole flat earth thing is just one example. You know, it yields nothing. It's pure mental masturbation. It doesn't impact anything whatsoever. All of these spastics, they spend years online feeling emotions and having feelings, wasting their time thinking that that's reality because I'm having feelings.
And all the time they have absolutely not even the slightest concept that it's groundless nonsense, there's nothing to it. And as a, a great mentor of mine put it,
beliefs are an abuse of imagination. They're an abuse of imagination.
Another good example
of people having beliefs, you know,
or you could take your stock standard, comy, pinko, rat, right?
High minded ideals that these people have. But at the end of the deal, end of the day, your average leftist is just a creature with blue hair. Doesn't dress properly, got rags as clothes. But one feature that the member of the group chat brought up was that it's a creature, you know, that is quite greedy with its personal belongings. Uh, they usually tattooed and unattractive in this case. They refuse to share their food and were stingy, unpleasant to be around in general, terrible conversationalists. And all you feel in the end is a strong tendency not to be around this kind of person, right? But if you look at the leftist, they are filled with all sorts of ideals. Idealisms, you know, self beliefs about how they're wonderful and responsible and they're great people. So they can go around with a massive gulf between their idealized diversion of the self, which is in their heads, and how they're just a fucking total prick in reality.
And of course, the unpleasant reality is aware, we are all like this, definitely we're all like this and we all have these things that are operating underneath the covers.
So on a personal level, our own idealism, which is constructed from our personal beliefs about ourselves and that these neurological patterns determine how our experience feels physiologically and how we approach life as well, right? So then the work itself is getting to the bottom of beliefs, the beliefs that are running there. This is really important. And discarding them effectively in favor of direct experience. And zen Chads will get this, Zen chads will get what I mean when I talk about direct experience. So for me, uh, beliefs now are just kind of a bit of fun that I can play around with. They're fun for me anyway. I just try to choose beliefs that suit me.
So to finish, we can start to discard beliefs by just considering the following things. What is really there right now? What is it really doing? What's it, what's it up to? What is its idealized version of what it is according to its beliefs about itself? How do they compare with what the creature is actually doing in time and space? Do they hold the creature back from doing things or do they help the creature to do things
when beliefs come up and we watch them? What is actually happening? What are they actually made of?
What is the stuff of beliefs?
Anyway, I hope this helps. I'm releasing a redone introduc uh, induction. Sorry, the homunculus induction tomorrow. As someone said the music was too loud. So I'm gonna try and fix that up. It's a little bit hard because the voice that I extracted, you need to be a little bit careful with it 'cause it's not very, a very high quality. I'm also gonna release with that. Another nice meditation MP three. I've been studying Zol Chen recently under someone, and I found some nice scripts and I like to play them at night. So for those interested in that kind of work, that kind of no self work, which should actually help you with noticing what is really here right now. And that's another matter how no self work ties up with this because it absolutely does. But I'm not gonna go on, uh, about that. It's pretty content heavy, this one. So that'll come out tomorrow. And the scientific part, the science, guberman science, this is science part of the, the nervous system presentation. I'm gonna release next week now. But in the meantime, it's worth thinking about the importance of beliefs in the way we've thought about them in this, uh, this presentation
and how this would be connected to how the nervous system and arousal, the arousal and drive towards a goal is regulated. Think about it that way.
How would beliefs regulate the physiology in the nervous system? Okay, until then,
cheerio.