as in my experience, they’re among the best time in my life 😉 I can only remember of one of my friends, an excellent musician gave up smoking cigarets, he’d just smoked cannabis. In any case, exaggeration in any matter and in any direction is a wrong way! 😀

“If you use a lot of cannabis, it generally makes their mood or anxiety worse,” says Tishler, bluntly. “But on the other hand, if people use very small amounts of cannabis, we find it can actually benefit their mood and anxiety. So, my approach with patients is very low dose in the evening, which effectively creates a period of intoxication that dissipates over the course of the night, but the benefits to mood persist throughout the next day.”

An interesting article about the issue 🙂

https://hightimes.com/study/getting-mood-how-cannabis-could-change-depression-anxiety-treatment/

via: https://hightimes.com/

Even the world’s most seasoned tokers have experienced the overwhelming and frightening feeling of THC-induced anxiety. We’ve all taken a hit (or consumed an edible) too many, inadvertently thrusting our stoned minds into a vortex of bleak thoughts, or even raising unsubstantiated questions like why is everyone looking at me right now?

Thus, while cannabis has been proven to be beneficial for a wide range of medical conditions, one might assume that it doesn’t offer much relief for mood-related disorders like depression and anxiety.

In fact, most past research suggests that ganja has an adverse effect on these conditions. And, besides the veteran-backed emergence of treatment for PTSD, most states don’t allow physicians to recommend cannabis for these other types of mood disorders.

Regardless of those anecdotal inklings some cannabis users have about the terrifying effect pot can have on anxiety and depression, new research suggests that more patients may be seeking treatment for mood-related disorders than any other medical classification, including pain-related conditions.

In a recent study conducted by CB2 Insights, researchers found that over 34 per cent of patients seeking medical cannabis were aiming to alleviate mood-related disorders like anxiety, depression, PTSD, and others. Pain-related conditions were a close second, encompassing 33 per cent of the patients that took part in the evaluation.

“We went into this study with a clear mind, and we actually believed that pain would be at the top,” says Dan Thompson, the chief marketing officer of CB2 Insights. “We wanted to look at what the second, third, and fourth most prominent primary conditions were, and how big of a discrepancy there was between them. The fact that mood-related disorders bubbled to the top was a surprise to us, so the report kind of came just from that.” 

In the report, CB2 Insights assessed nearly 500 patients across multiple states over a four-week period. The findings were essentially published to highlight the fact that, outside of PTSD, most states with medical legalization don’t list mood-related disorders as a qualifying condition.  

Currently, only seven states and Washington DC allow certified healthcare practitioners to provide a medical recommendation for patients to treat any condition with cannabis, so long as the doc deems it an appropriate remedy.

In Massachusetts, one of the few states that actually allow physicians to endorse Mary Jane-use at their own discretion, Dr Jordan Tishler believes he’s had substantial success in treating depression and anxiety with small doses of medical-grade greens.

A Doctor Who Knows How to Get Patients in the Right Mood

Dr Tishler runs the New England-based medical cannabis clinic InhaleMD, and also founded the Association of Cannabis Specialists, an organization that promotes education and advocacy in regard to medical cannabis care. He’s also a firm believer that, in a small and controlled dose, THC-heavy flower can be extremely beneficial for patients suffering from depression and anxiety.       

“If you use a lot of cannabis, it generally makes their mood or anxiety worse,” says Tishler, bluntly. “But on the other hand, if people use very small amounts of cannabis, we find it can actually benefit their mood and anxiety. So, my approach with patients is very low dose in the evening, which effectively creates a period of intoxication that dissipates over the course of the night, but the benefits to mood persist throughout the next day.”

To ensure that those suffering from anxiety and depression obtain proper treatment, Tishler gets extraordinarily specific with each patient. Although dispensaries are technically not obliged to follow a doctor’s orders when it comes to dosages, the Massachusetts-based cannabis specialist tells each patient exactly what to get, when to use it, and how to use it.

For mood-related disorders like anxiety and depression, he’ll often recommend a small dose of THC-laden bud right before bedtime.

“There are Benzos, which we try not give people too often because they can be highly dangerous,” Tishler told us. In that case, generally speaking, the low dose of cannabis in the evening is enough to replace the Benzos. And I’ve seen this. I’ve also seen people come in on Klonopin, and over time, we’re able to win them right off of that.”   

While he doesn’t necessarily subscribe to the idea that cannabis can fully replace antidepressant medication in every case, Tishler sees remarkable benefits to using medical-grade ganja as a supplement to reduce opioid dependencies and help deal with the negative side effects of SSRIs.

“The side effects to SSRIs include weight gain, the feeling of not having any joy, and there’s also a whole bunch of sexual side effects for both men and women. Interestingly, cannabis can help offset those side effects so that if you need to be on an SSRI… using cannabis as a supplement can make the whole thing work better,” he explains.

The Future of Research on Mood-Related Disorders and Medical Cannabis

One of the main issues with past studies on how cannabis impacts these two particular mood-related conditions is that doses were not typically controlled or administered properly. In turn, this created a stigma that cannabis has an adverse effect on anxiety and depression.

But to Tishler, all this means is that we need to conduct better research, and that starts with implementing more controlled dosing regimens.

“Particularly with regard to the mood disorders, the amount of cannabis is so critical,” he says. “I think that when we look at this older literature and see that the results are totally mixed, if we could go back and actually control what people are getting, then we would really be able to demonstrate that low doses are beneficial and higher doses are nonbeneficial. We’d be able to find that breakpoint.” 

Unfortunately, as long as cannabis remains illegal on the federal level, it will be difficult to conduct this research in a proper manner. But according to Thompson of CB2 Insights, he believes that will likely change once Big Pharma – for better or for worse – finally situates itself in the budding cannabis space.  

“They’ll either do so to protect themselves or as an understanding that it’s time to collaborate with it,” says Thompson. “Whatever the motivation, Big Pharma will absolutely enter the cannabis space.”

Although Thompson doesn’t necessarily believe cannabis will be a replacement for opioids, he does believe it can be used in tandem to reduce opioid usage. And the same goes for with antidepressants. “Trying to find that balance of how traditional Pharma can work with cannabis in an integrated treatment plan,” he says, “is certainly the future.”

Sabina Spielrein: The woman who was much more than C.G. Jung’s patient in the Burghölzli

via https://www.watson.ch/

Welcome to another part «Women in History». Today we deal with Sabina Spielrein, a woman who likes to forget the great psychoanalysts Sigmund Freud and C.G. Jung. (I’d just hope that it isn’t a (made of feminist portrait!)

As I, Aladin Fazel, once decided to translate this, I did! but surely not agree with all. Though, very laborious research which I appreciated.

«Miss Sabina Spielrein, b. Rostov-on-Don, Russia, 1885, shows signs of extreme hysteria. She laughs and cries alternately, cries out […] A shot in a lunatic asylum is absolutely necessary because it could possibly lead to self-harm. Paranoia not excluded. Anyway, there is a psychosis. »

With this medical certificate, the 18-year-old Sabina Spielrein is taken to the Burghölzli.

Progress has not made people happier, capitalist modernity challenges them much, and their unwavering belief in the technical mastery of the world makes them dream their wildest dreams. The railroad, which had brought an unprecedented speed into the bound, leisurely lives of people, supplanted the fashion sickness of previous centuries – the melancholy. The modern, sensitive age has given birth to hysteria, a world of nervous souls and nerve-wracked women.

The hysteria was from the beginning as a female disease. She emerged from the unfathomable depths of the woman and she was closely linked to insanity. It even went so far that some doctors demanded impunity for crimes committed during menstruation.

The doctors fell into a veritable zeal for collecting, all sorts of symptoms they brought together, from a sudden paralysis of the arm, about a headache, blurred vision to hypersensitivity of the soles of the feet. What was real, what was a simulation in order to avoid the hardships of life? And what could one dismiss as insidious, validated acting? The tenor of the researching men was:

“None of us sees through the female heart to its depth. For the woman is strong in appearance. »

Director of the Psychiatric University Hospital Berlin, Karl Wilhelm Ideler, 1840

But the disease raised a very different question: is it possible that mental factors affect the body? That not all suffering is of physical origin?

When Sabina is taken to the Bürghölzli, Professor Eugen Bleuler is the director of the asylum. The cause of his sister’s disease: “schizophrenia” made him become doctor and psychiatrist. He studied with the French neurologist Charcot, who hypnotized the hysterical symptoms of his patients. In Bleuler lives the Enlightenment spirit from which the Burghölzli was born in 1870: He wants to bring light into the twisted heads of mentally ill people. He listens to them and finds out that many of his patients’ delusions are veiled dreams. Bleuler is the first university professor to engage with Sigmund Freud’s psychoanalytic approach. He experiments with the dream analysis of the Vienna Dependoctor, encouraging his students to read Freud’s writings. The so-called Viennese psychoanalysis, which is so passionately hostile for the first time, becomes clinically and scientifically capable for the first time – in Zurich.

Sabina Spielrein graduated high school in her hometown Rostov with the highest distinction. She is a well-educated girl, but she is not feeling well. She dreams of being flogged in front of a large crowd. She suffers from obsessions and threatens suicide. Her mother, Eva, hoped the girl would recover in the land of good air. The lakes, forests and glaciers would have an invigorating and invigorating effect, a stay in the spa town of Interlaken would bring the most beautiful healing results for ill nervous systems – the brochure promises.

But the therapy does not help Sabina. Her diary is silent about her presence in the sanatorium of the Bernese doctor Moritz Heller, this is supported by the receipt of her stay, which she has scribbled with gloomy drawings:

For nine and a half months, Sabina will stay in Burghölzli. And she will prove to be a stroke of luck for a man who wants to try the Freudian method on her: Carl Gustav Jung. He is strong and tall, born in Thurgau and the son of a poor Protestant pastor who came to Basel with his parents when he was four. After completing his medical studies, he devoted himself to psychiatry, to the amazement of his environment, for Jung was ambitious and suddenly switched to this dull, ridiculed branch. He works as Bleuler’s assistant in Burgholzli and now wants to take care of the hysterical Russian.

• 

Strict bed rest is prescribed to the patient, nobody is allowed to visit her and every five minutes a nurse comes to look for Sabina. The young woman defies and threatens, hides, plays pranks on the nursing staff, runs through the corridors, and then falls back into hysterical twilight states.
Jung asks about her father, Sabina keeps silent. She only makes faces, fights with her hands, her legs start to twitch – or she sticks out her tongue. She does not want to be healed at all.
Sabina grows up with her siblings in Rostov. The Spielreins are among the few of the approximately five million Jews who do not live in the Russian tsarist empire within the settlement area. Most of them live in confined areas in Jewish neighbourhoods or the Jewish streets of the cities, many are poor, they are called “airmen”.

• 

In Rostov, the conditions are a bit cheaper. The Jews live scattered throughout the city, Sabina’s father Nikolai Spielrein is a wealthy merchant, he earns his money by trading in grain, feed and fertilizer.

Sabina’s mother Eva is the daughter of a Hasidic rabbi. She is one of the first women in the Russian Empire to visit the university and study dentistry during the short liberal period. The games are among the most educated families in the city.

Sabina’s childlike spirit is full of imagination and scientific curiosity. In her diary she remembers the things that occupied her four-year-old self:

“Especially Americans caught my curiosity because the earth is like as a ball, they had to move with their heads downwards and their feet upwards”

Sabina Spielrein in her diary

The little girl digs holes in the ground again and again and asks the mother how long it takes until she can pull an American by the legs. She knows that children come from her mother’s stomach and wants to know if she can get one too. Eva Spielrein explains to her daughter that she is still too young for that. But maybe a kitten could have her. And while Sabina happily awaits the creature, she wonders if with good upbringing she can develop into a being as intelligent as a human.

The gentle girl is fragile and often sick. She feels lonely and creates a protective spirit with which she speaks German. Sabina argues a lot with her brothers, she plays the boys pranks – and is punished for it by the father. Until she is eleven years old, he beats her hand on her bare bottom, even in the presence of the brothers.

“It always seems to me that Daddy is coming and I drive with him .”  Sabina Spielrein in her diary

She loves her father in pain, finally betrays her Jung, who drilled deeper and deeper into her injured soul. He should not force her, she asks her doctor. But he does not listen.

Undeterred, he continues to poke, digging out the repressed memories of the young Russian woman, whom she now has to relive once again.

“The special psychic existences are shattered by the fact that they are pulled out with a volitional effort to the daylight.”
C. G. Jung

In the end, she gives up her resistance and tells the doctor that she has been sexually aroused since the age of four after her father’s beatings. She masturbated when she heard that one of her brothers was beaten. And even if a patient is brought back into the room by force, she feels like touching herself. Sabina feels guilty. She was a bad person.

Again and again she asks Jung to treat her badly, to ask her nothing, only to give her orders. She wants to be humiliated by him.

«Ich will eben Schmerzen haben. Ich möchte, dass Sie mir etwas recht Böses tun, dass Sie mich zu etwas zwingen, das ich aus ganzer Kraft nicht will.»
Sabina Spielrein

Jung does not fulfil her wish, and so the pain moves in Sabina’s soles, which he is now forced to investigate. The relationship between doctor and patient is sadomasochistic, what else should emerge from Jung’s treatment method. Sabina begins to fall in love with her doctor, the better father who takes care of her. Jung also feels attracted by the young Russian woman, who is so different from his wife Emma; dangerous, irritating, educated and exotic.

Much later, he will write to her that he loves her “great, proud character,” but never marries her because he is a “great philistine” who needs “the narrow, specifically Swiss.”

Jung’s wife does not miss her husband’s interest in his patient. And when she gives birth to the first child, Sabina falls back into the old frenzy. She hides, threatens suicide, scratches the floor, and thinks a black cat is crouching in her room, maybe the animal she was a child to give birth to.

Director Bleuler distracts the patient, affirms her in her scientific interest and allows her to participate in his case presentations. Sabina soon has enough self-confidence to believe in her old wish and enrols at the University of Zurich. She wants to become a doctor.

On January 22, 1905, tens of thousands of workers marched in their home country to the Winter Palace, the residence of the Czar. They demonstrate peacefully for decent conditions in the enterprises, for agrarian reforms and the creation of a representative body. But they do not invade Nicholas II. The soldiers shoot into the crowd first. The prelude to the revolution, which will soon overtake the whole country.

Sabina is released from Burgholzli five months later.

Jung considers the socialists, nothing more than thieves, in a letter Sabina accuses him of covetousness, which would lead him to such a limited view:

“Socialism, in the sense that all people are the same […], would, of course, be a utopia. But socialism has a high value as an anti-capitalist movement. They say the acquisition of wealth requires some intelligence and energy, so the rich are the most efficient. This could only apply in exceptional cases. It seems so funny to me that I have to show you how unfairly the goods are distributed as if you did not know it much better than me. “
Sabina Spielrein in a letter to Jung.

Jung met in 1907 in Vienna for the first time the Grand Master of Psychoanalysis, Sigmund Freud. The two men spend 13 hours in Freud’s office on Berggasse 19, talking about Sabina, about the future of psychoanalysis, as the room fills up with the smoke of Freud’s cigar: “I can not think of myself to wish a better continuer and finisher of my work as you, »he finally says.

But the two have different views, Freud’s one-sided restriction to the sex drive as the cause of any neurosis does not want to divide Jung, Freud, in turn, holds Jung’s parapsychological interests for humbug and fears the scientific death of his young subject, mix it with elements of superstition.

For quite a while, Freud Jung defended himself as the crown prince and heir of his legacy to his Viennese colleagues, because all of them do not want the Swiss to be presidents of the International Psychoanalytical Association.

“You are for the most part Jews, and therefore not suited to acquire friends of the new doctrine. Jews must be satisfied with being a culture fertilizer. »
Sigmund Freud to his Viennese colleagues

He was old, Freud placated the gentlemen, he no longer wanted to be attacked. “The Swiss will save us. Me and you all. »

• 

Freud should be wrong. Jung endangered the reputation of psychoanalysis. The illegitimate sexual desire, which he believed he recognized in one of his dreams, has come true. Sabina is no longer just his patient.

In Vienna, people start to talk. They tell themselves that Jung wants to leave his wife to marry his patient. “Sabina has betrayed me!” Thinks the aspiring physician, who now fears for his reputation, his social position. He writes Freud. He pathologizes Sabina, sacrifices her, the aspiring physician. He always remained “within the bounds of a gentleman” in the letter to his spiritual father:

“In the most damaging manner, she [Sabina] disappointed my trust and my friendship and made a despicable scandal solely because I renounced the pleasure of giving birth to her.
C.G. Jung in a letter to Freud

He moves with his family to Küsnacht and opens a private practice there. Sabina is hurt, but she still hopes for a loving farewell to the man she must love as much as he loved her. For, as Jung writes in his essay “On the Role of the Father in the Destiny of the Individual”, the choice of the future life partner of a human being always depends on his first childlike relationship. From those to the parents.

Jung loved his nervous mother, Sabina her father, whom she had never considered normal: “Now he has fallen in love with me, a hysteric, and I have fallen in love with a psychopath.”

When the two finally pronounce, Jung apologizes for the false suspicions. She makes him tell the truth to Freud too.

“In general, my love brought me almost pain, it was only a few moments, as I rested against his chest, in which I could forget
everything.” Sabina Spielrein about her love for Jung

Sabina graduated in 1911. “About the psychological content of a case of schizophrenia” is the title of her dissertation, she is the first woman ever, who receives the doctor of medicine with a psychoanalytic topic.

In her work, she writes of the case person as an “inferior psychopath”. She uses the usual jargon of her studies, which is based on racist, demographic theories. In Switzerland, especially in Zurich, eugenics and racial doctrine are taught by Auguste Forel and his successor Eugen Bleuler.

Practically, these ideas are implemented with institutionalization, child support, marriage bans, forced sterilization and castration. Everything is already there, the National Socialists will use this instrument in a consequence, which can not be surpassed in cruelty.

Sabina still thinks a lot of Jung, this man who is everything to her at the same time, mentor, role model, parental substitute – and in her mind still lover and father of her imaginary son, who baptizes Siegfried after Wagner’s opera Ring des Nibelungen.

The idea that love only becomes fully fulfilled in death inspires her to write “The destruction as the cause of becoming” (1912). In it, she describes the desire for death as part of the libido, the reproductive instinct as something that always triggers fear and disgust, which must first be overcome. From Sabina’s idea, Freud will develop his most controversial and speculative theory – that of the death instinct.

She is now a member of the Vienna Psychoanalytical Association. Another woman sits in this select circle: the paediatrician Margarete Hilferding, who was the first to realize that there is no innate maternal love, as many mothers had hostile feelings towards their children.

Sabina’s diary reveals no more than this cryptic sentence about her marriage to the Rostov doctor Pawel Scheftel:

  “Dr Paul Scheftel married. The sequel follows.” Sabina in her diary

And even when her daughter Irma-Renata is born, her thoughts sneak to the former lover and the fantasy fruit Siegfried. In the meantime, Freud and Jung have completely disagreed, “my personal relationship with your Germanic hero has definitely broken down,” writes Freud Sabina.

Pawel receives his mobilization order and returns to Russia. His 29-year-old wife wants to stay with the child in the west.

In the First World War, four million Russian soldiers fall, the general strike in the Tsarist empire becomes a revolution, the civil war devastates the country, the economy collapses, typhus, cholera and the Ruhr tear countless people to their deaths. In 1921, five million people starve to death. The Red Army wins the following year – the Soviet Union is founded.

Meanwhile, Sabina lives in Lausanne, then in Geneva, where she works as a psychoanalyst and gives courses at the Jean Jacques Rousseau Institute. There she also meets the young Jean Piaget, whose works incorporate some of Sabina’s thoughts, and with which he will revolutionize child psychology.

She earns her own money for the first time, but it is not enough, she has to keep herself and her dying child afloat with sewing. Her father Nikolai tries to send his daughter money to Switzerland. Lenin, with his New Economic Policy (NEP), has decided on a partial return to the capitalist system so that the country can recover. So the game ranks were able to save some of their fortunes. But Sabina, who lives in war-torn Switzerland, gnawing at the hunger-wipe.

In 1923 she returns to her homeland, to her family and to her husband; to where she really did not want to be. Three years later, Sabina is now 41 years old, she gives birth to her second child, which she named after her deceased mother Eva.

Sabina’s father is full of pride in helping to build the new Russia, her brothers are making a career. Sabina is the psychoanalyst with the best education in the country, providing courses for doctors, educators, psychologists and students.

Under the patronage of Leon Trotsky, psychoanalysis flourishes in the Soviet Union – he has come to know “Freudism” during his exile in Vienna. The subject has power policy goals; it should contribute to the creation of the new human being, promote the collective education and re-educate all the stray, robbing orphans by means of new pedagogy to valuable state members.

But when Lenin dies in 1924, “Judas Trotsky” falls out of favour, and the ice axe that splits his skull in Mexican exile immediately kills Soviet psychoanalysis.

She shares a destiny with many other sciences. Stalin buried them all. He wants «workers sciences», «working technologies», born of «proletarian intelligence».

And while Freudism in the Soviet Union is denounced as a reactionary theory, in Berlin Goebbels’s fire spell accompanies Freud’s writings into the flames.

«What progress we make! In the Middle Ages, they burned me, and nowadays they are content to burn my books. “
Sigmund Freud

Now Jung enters the orphaned stage of psychoanalysis. Finally, as the Swiss hateful in Vienna must have thought, my theories are officially recognized. Jung can be celebrated as the man who opposes Freud’s “decomposing” psychoanalysis with his uplifting psychology. He takes over the editorship of the Zentralblatt für Psychotherapie, in which he announces in 1934:

“The Jew as a relative nomad never has and will probably never create his own cultural form, since all his instincts and gifts require a more or less civilized host nation to develop. The Aryan unconscious has a higher potential than the Jewish […]» ???????????????? C.G. Jung in the “Zentralblatt für Psychotherapie”, 1934 (I, Aladin Fazel, am not sure about this one!) 

In 1937, the heart of Sabina’s husband Pawel stops beating. It is the year in which Stalin’s purges reach their peak. The officers of the NKVD drive their black limousines through the streets and take “suspicious” people out of their beds during the night. Sabina’s brother Isaak, formerly head of psycho-technology, is executed and buried in the mass grave on Moscow’s territory. Her brother Jascha, professor of energetics, is murdered a year later. The youngest brother Emil, who taught experimental biology at the University of Rostov, will be executed in June. Her father Nikolai dies a month later – out of grief.

When German planes began attacking Russian airfields and cities in June 1941, Sabina still lives with her daughters in Rostov. The city is called “the gate to the east”, with its four major railway lines it is an important strategic goal of Hitler, whose “enterprise Barbarossa” from the beginning was planned as a war of extermination. Habitat in the east is to be created.

On November 22, the capture of Rostov is reported to Berlin. But still is shot, soon the NKVD keeps the administration of the city in hands again. 800 people are suspected of collaborating with the Germans and executed. The inhabitants are used for forced labour, many freezes to death or die from exhaustion while trying to build fortifications.

Sabina stays in town. Maybe she did not believe what is being said about the fascists. She, who spent half her life in Germany and Switzerland.

In the summer offensive 1942, the Germans gain the upper hand in Rostow. Sabina’s house is bombed, she waits eleven days with Renata and Eva in a cellar. The SS Sonderkommando 10a roughly estimates 200,000 to 300,000 remaining inhabitants.

Soon posters are posted, signed to deception by the Jewish Elders. All Jews should register for their protection. Then they should arrive at the respective collection points.

The 56-year-old Sabina is ready at the appointed time, supported by her daughters. You will be picked up by car. If you get in too slowly you will be beaten. They drive to Schlangenschlucht, where they have to hand over all valuables in a vacant house. Naked, they have removed behind the house again.

Five kilometres northwest of Rostov, the Red Army prisoners have already cleared thirteen pits in a grove. The residents of “2-yy Smijovka” were ordered to leave the village for shooting practice. An eyewitness reports:

“On the 14th of August, I went to that grove where I had heard the shooting, and saw that the pits were crammed with corpses that were only lightly covered with earth, over which you could see rivulets of blood.” Beloded Ignat Stepanovich, eyewitness

The Holocaust Archive of the Yad Vashem memorial sites in Jerusalem bears the name Sabina Spielrein: «1942, died with all Jews, Rostov-on-Don.»

The book used for the article
Sabine Richebächer: Sabina Spielrein – an almost cruel love of science, 2005.
Richebächer supervised for many years the category “Psychological New Publications” in the NZZ, she lives as an author and psychoanalyst in Zurich.
The latest film version of the Spielrein material is also worth seeing: “A Dark Desire” (original: “A Dangerous Method”, 2011) by Canadian director David Cronenberg.

By SearchingTheMeaningOfLife

Socrates: “For him, therefore, I said, the worthy people do not seek authority for either the money or the glory; for neither they nor the willed want to be characterized, receiving an obvious salary for their office or thieves, profit from it.
Nor again for glory; for they are not ambitious. So we need to have a compulsion for them and some punishment to want to exercise power – thus almost be considered a shame to take one voluntarily government office before they forced to do so – and the greatest punishment here is the dominates one of his worst since he will not be willing to rule.

Fearing for her just punishment receive in my opinion to exert power worthy people when sometimes happen to take power in their hands, and take it to rule not with the idea that awaits them there anything good or that would wellbeing but as if they are going to something they need to do, and they do not have some of their better ones, or even theirs, to give it to them. “

(Platon, State, A, 347 bd)

Source: http://www.logiosermis.net

Yes! I might get old and my style too but if we look in the history of humans, the way of making arts (I mention art because I think it’s the power of God given to us to be a creator, a part of God.) has been lost and so our power of imaginations. What a pity that we laze our abilities through using the technics and making ourselves as an idle!

via Open Culture http://www.openculture.com/ http://www.openculture.com/2019/01/the-art-of-creating-special-effects-in-silent-movies-ingenuity-before-the-age-of-cgi.html

If anyone tries to claim that modern day movies have too many special effects remind them of this. Films have always used special effects to trick the audience, and we’re just using new variations of tools from a century ago. In fact, right from the beginning, creators like Georges Méliès were pushing the boundaries of celluloid and 24 frames per second like the showmen and magicians they were.

By the time we get to the silent comedians as seen in our above video, technology had advanced along with the pure physical comedy of the stars. Yes, they were amazing and nimble athletes, but they weren’t stupid. Camera trickery helped them look superhuman.

The first example shows Harold Lloyd’s iconic stunt from 1923’s Safety Last!, where he hung over the streets of Los Angeles from a clock face. Only he wasn’t really. Using forced perspective, a constructed building edifice, and a safe mattress a few feet below shows how Lloyd faced no danger at all. Editing, too, creates so much of the effect, as we have seen how high the clock is compared to the ground in previous shots. The angle on the streets below and in the distance really sell the scene compared to just shooting the sky.

In fact, this forced perspective is still used in modern films: Peter Jackson used it a lot in The Lord of the Rings to give the impression that Gandalf was twice as tall as Hobbit Frodo simply by constructing the sets smaller.

And when backgrounds are basic like sand dunes, even the low budget filmmaker can achieve some amazing effects with no money, just a bunch of cool miniatures:

Then again, Jackie Chan one-upped Lloyd for real in his 1983 film Project A, when he dangles from a three-story clock hand only to crash through two canopies onto the ground below. It’s a stunt so nice, they show you it twice!

The other favourite trick of the silent films was a matte painting. As long as the camera doesn’t move, a piece of glass with a photo-realistic painting on it can seamlessly fit into the action.

In Charlie Chaplin’s 1936 Modern Times, that allows the comedian to skate very close to a three-floor drop without even being in danger. (Technically, the camera *does* move in this shot, but it’s a short pan which wouldn’t affect the illusion.)

This old-school method has gone away, though up through the ‘80s great matte painting artists were working on films like the Star Wars trilogy and Raiders of the Lost Ark. Now a digital matte artist works in three dimensions, not two, with endless finesse and tweaking at their disposal, like in Game of Thrones:

The matte is the basis, really, of all modern digital effects. Wherever there is a green screen, you’re seeing the evolution of the matte. You probably have an app on your phone that does something similar, and can magically transport you to where you really want to be…just like film.

Related Content:

A Supercut of Buster Keaton’s Most Amazing Stunts–and Keaton’s 5 Rules of Comic Storytelling

Some of Buster Keaton’s Great, Death-Defying Stunts Captured in Animated Gifs

Captivating GIFs Reveal the Magical Special Effects in Classic Silent Films

Ted Mills is a freelance writer on the arts who currently hosts the artist interview-based FunkZone Podcast and is the producer of KCRW’s Curious Coast. You can also follow him on Twitter at @tedmills, read his other arts writing at tedmills.com and/or watch his films here.

by Craig Nelson

via
C.G. Jung & Wholeness

The words say all…. nothing to add 🙂 ❤

“..not fidelity to the law but love and kindness are the antithesis of evil. The wings of the dove temper the malignity of the air..”
C.G. Jung, Mysterium Coniunctionis

from CARL JUNG DEPTH PSYCHOLOGY
Life, Work and Legacy of Carl Jung
Author: lewislafontaine

“..The philosopher stared at the paradoxes of the ..inscription, just as he stared at the retort until the archetypal structures of the collective unconscious began to illuminate the darkness.”
C.G. Jung, Mysterium

C.G. Jung & Wholeness By Craig Nelson

The self is the hero, threatened already at birth by envious collective forces; the jewel that is coveted by all and arouses jealous strife; and finally the god who is dismembered by the old, evil power of darkness.

I take another opportunity to share this magnificent analysis by Dr Jung with the help of two great Jungian experts and friend of mine
Craig Nelson & lewislafontaine. I have been always in believing that every one of us is an individual, we are living together and keep ourselves in the societies but, we are doing it because of the fear that we have; we’re afraid of being alone! We know somehow that we’re “Contra Naturam” and therefore, always looking for shelter; a shelter in a crowd. on the other side, it’s also important for us how to confront each other because we’re also afraid of one another!

Anyway, read and hopefully enjoy it. have a great rest of the week 🙂 ❤

Without entering into other details of the text, I would like to draw attention to one more point: the building of the rampart against Gog and Magog (also known as Yajuj and Majuj).

This motif is a repetition of Khidr’s last deed in the previous episode, the rebuilding of the town wall.

But this time the wall is to be a strong defence against Gog and Magog.

The passage may possibly refer to Revelation 20:ηί. (AV):

And when the thousand years are expired, Satan shall be loosed out of his prison and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together for battle: the number of whom is as the sand of the sea.

And they went up on the breadth of the earth and compassed the camp of the saints about and the beloved city.

Here Dhulqarnein takes over the role of Khidr and builds an unscalable rampart for the people living “between Two Mountains.”

This is obviously the same place in the middle which is to be protected against Gog and Magog, the featureless, hostile masses.

Psychologically, it is again a question of the self, enthroned in the place of the middle, and referred to in Revelation as the beloved city (Jerusalem, the centre of the earth).

The self is the hero, threatened already at birth by envious collective forces; the jewel that is coveted by all and arouses jealous strife; and finally the god who is dismembered by the old, evil power of darkness.

In its psychological meaning, individuation is an opus contra naturam, which creates a horror vacui in the collective layer and is only too likely to collapse under the impact of the collective forces of the psyche.

The mystery legend of the two helpful friends promises protection to him who has found the jewel on his quest.

But there will come a time when, in accordance with Allah’s providence, even the iron rampart will fall to pieces, namely, on the day when the world comes to an end, or psychologically speaking, when individual consciousness is extinguished in the waters of darkness, that is to say when a subjective end of the world is experienced.

By this is meant the moment when consciousness sinks back into the darkness from which it originally emerged, like Khidr’s island: the moment of death. ~Carl Jung, CW 9i, Pages 146-147

via  C.G. Jung & Wholeness By
Craig Nelson & also https://carljungdepthpsychologysite.blog/
CARL JUNG; RED BOOK, FUTURE, SALVATION, WAY

Author: lewislafontaine Life, Work and Legacy of Carl Jung

“..the tension between Christ and the devil is in consciousness..”
C.G. Jung, Stone by Stone…”

The words say everything, though, Dr Jung here used the Christ (but not Jesus) just to show what he meant, isn’t religious but the recognition of the purity, as in the Christion’s religion has been known. I myself, have found Jesus as a phenomenal personality, even as I lived in Iran, as a Muslim. (I might notice here that the Muslims recognize Jesus and his mother Maria, as the holy persons in their religion.) but it wasn’t the reason why I did so; it was just because of his message: Love. Anyhow, what it’s saying here is, in my opinion, means that we’re always in the fight between two sides of ours: the light and the dark side. and further, I say the winning point is our unconsciousness, and to know it. we must get deeper and deeper in our soul to know ourselves better.

There is only one way and that is your way; there is only one salvation and that is your salvation.

Here I take the opportunity to use these two posts by two greats C.G.Jung experts Craig Nelson & lewislafontaine who also, fortunately, are my friends. to explain my feelings on this issue.

The tension of the future is unbearable in us. It must break through narrow cracks, it must force new ways.

You want to cast off the burden, you want to escape the inescapable. Running away is deception and detour.

Shut your eyes so that you do not see the manifold, the outwardly plural, the tearing away and the tempting.

There is only one way and that is your way; there is only one salvation and that is your salvation.

Why are you looking around for help?

Do you believe that help will come from outside?

What is to come is created in you and from you.

Hence look into yourself Do not compare, do not measure. No other way is really yours.

All other ways deceive and tempt you.

You must fulfill the way that is in you ~Carl Jung, Red Book, Page 308.

By SearchingTheMeaningOfLife

I love his way of discussion! I was a naive boy as my wise brother pushed four thick valiums set of books of Plato towards me and said: read! of course, I followed; they were the collection of Plato’s notes from the Socrates discussions complete. I can only remember when I began with reading them, once I was wandering on the Tehran’s street and just taking rest on a park bench, a girl came to me and asked: are you OK? I’d confusingly answered; of course, what’s the matter? you’re just looking so depressed I thought she said. I was so, not depressed but under a lot of heavy thought! 

here is a part of his wonderful way of teaching us; at first think twice then say something! With a great thank to; https://searchingthemeaningoflife.wordpress.com/

Two Athenian generals Lachis and Niki discuss with Socrates the prowess that the combatants should demonstrate in the battlefield. Both generals lost their lives to Lachis in the Battle of Mantineia in 418 BC and Nicky in 412 in the Sicilian campaign. Socrates brings the conversation to a higher level than bravery and asks the General who are experts to express their opinion. Following is the dialogue: Lahis    – A soldier recently showed us something new: He was one of my men and devised a spear-shaped spear. He was very proud of the potential of this weapon during the battle.               In order to make no mistake, in a naval battle, his spear was caught in the rigging of another ship as we passed by beside him. The soldier pulled it, but the spear was not recited, so he was forced to run along the deck, vice versa, holding the grip firmly to keep him out of his hands. Eventually, he had to leave the spear and leave running while the crews of both ships laughed until tears. We could not keep it, you had to see how the spear was hanging from the rigging! 

 Nikia – I    agree. I believe that this equipment seems remarkable.

Lahis – What is your view, Socrates? So far we are a pro, one against. The decisive vote falls on you!Socrates      – Lahis, instead of voting, I would say we should focus our attention on a more substantive issue that you have just rightly put before. Do not you think that for an issue as important as the practice of the arms of your friends’ sons, should we look for a specialist 
and follow his advice?  

Lahis – Of course, Socrates. This is right.

 Socrates        – What, then, should our expert be expert?Nikias     – Now we were not talking about arms training? Whether our young people should be practised or not? 

 Socrates       – Yes, Nikia. But should not we first answer this basic question? For example, when a person asks what medicine he has to put in his eyes, what does he really care about his medicine or eyes?

 Nikis        – Of course his eyes!

 Socrates          – And when he thinks of putting a bridle on a horse, the horse cares about it and not the bridle, is it?

 Nice     – Right. Socrates  – Do not you see, then, Nikia, how to practice the weapons is like drugs and skirts – just a means of achieving a goal? What we really think about when it comes to different kinds of education is young people. It is the self, the soul of these young people undergoing education.

  The doctor knows if it’s good for the eyes. Hippodomus what is good for horses. But who knows what’s good for the soul, that’s the basic question! Nikias          – (laughing): I had to wait for it, Socrates, we have done similar discussions, and it is a painful process. However, in the end, I always leave with clearer ideas than at first. Are you ready to face him, Lah? I warn you of the experience this man has for us! 

Lahis     – Generally, I am not in favour of the discussions, unless I’m sure my interlocutor is a man of both acts and words. I was together with Socrates in the retreat after our defeat in the Battle of Delhi, if all were recognized as Socrates, we would have won. I would accept the questions of such a man at any time.

Socrates          – Thank you, Lahis. Allow me to submit to you the part of this more general question that concerns you most because of your profession of driving soldiers into battle. What is Larus?

 Lahis         – This is easy, Socrates. It is a man who does not abandon his position and does not put his feet in danger. Socrates             – Good definition of bravery, in terms of a pedestrian. Does it apply, however, to the cavalry that is constantly on the move? If I’m not mistaken, a favourite manoeuvre of the Scythians is to escape by galloping, turning both the trunk on the horse and hitting the enemy as they retreat.  

 Lahis        – Correct observation Socrates. These horsemen are among the most prolific soldiers.

 Socrates      – And what would you say about the prowess shown in the sea, sickness, poverty or political life? In addition, some people are brave when faced with pain and weak when taken by pleasure. That’s why I ask you again: what would we call the generosity of Lash?

Lahis – You put me in Socrates thoughts. Now that I think about it better, I would say that bravery is a kind of soul’s heartbeat.

Socrates     – My dear! Now you have given us a comprehensive definition, but perhaps too comprehensive, because if the real bravery is always a virtue, then the simple absurd misery can also be described as a virtue?

Lahis – I should have been wise. Socrates     – Yes, but what does it mean wise? What is your view of the man who is able to fight and is willing to fight bravely because he has reasonably calculated that he will have the support of others, that he is fighting against the fewer and weaker than those who fight at his side? Would you say that this man who performs such a wit in such wisdom is a manly man? 
More prolific and by the one who has the will to stay and fight on the weak side?Lahis – I have no doubt that the man who is not sitting to figure out the risk is brighter than the other. Socrates     – So, the man who dives in a well without knowing how to dive is brighter, even more, foolish than the trained diver? Lahis – I have to be consistent with what I said before Socrates, but there is obviously a gap in our reasoning.
Source: 
Nasos Argiropoulos writes at : http: //nasosargiropoulos.blogspot.gr(We read it in Ronald Gross’s book, The Socrates Method)