Contraction extraction

I have an unfortunate personality trait where I become more and more solipsistic under stress, so that it doesn’t occur to me to solve problems or ask for help. This leads to situations that seem pretty silly in retrospect. For example, I was driving a lot today and my feet went numb from the cold (I also have Reynaud’s whenever I’m not eating enough meat). It only occurred to me around lunchtime, when I’d warmed up a bit, that I could turn on the heat in my car instead of just tolerating the problem. Obvious, but my focus had gotten so narrow that such an obvious idea evaded me. This is a silly example, but in a highly stressful situation—education is the only example, honestly—this silliness becomes a neurotic death spiral of conscientious hyperfocus at the expense of basic good sense.

On the other hand, I’ve observed an opposite phenomenon when a high-pressure situation ends and a stressed-out person becomes psychotic for a while, before evening out to their baseline sanity. I’ve seen this in myself and several others, most recently involving a guy who’d finalized his divorce proceedings and then went a little crazy for a couple of weeks. As many have noted, there appears to be a roughly inverse connection between neurosis and psychosis not unlike the dew point analogy I used to illustrate r/k cycles. Maybe there’s an analogy to be drown from the ideal gas law regarding chaotic white matter (humidity) and orderly gray matter (air), where a drop in pressure can precipitate rain (psychotic episodes).

It’s also worth noting that the recovery period from a stressful period s when the best insights are born. This makes sense if we regard introversion as a way to reflect on recent stressors and plan for ways to avoid or resolve them in the future. Depending on the level of stress, IQ, and so on, the profundity of these solutions could range from a facepalm (“don’t put yourself in that situation again”) up to Solzhenitsyn’s monumental Gulag Archipelago, which I regard as a prerequisite to reading the Bible.

A possible practical use for these ramblings would be for creative types to schedule reflective time after stressful situations, in order to distill top-shelf loosh. Pretty basic bitch, but worth reiterating.

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Co-ethnic celebrity worship explained as Edenic political science

Some expert-level noticing by Steve Sailer in this Taki’s Magazine column.

The celebrity battles of the 21st century tend to be fought most fanatically by foot-soldier fans who assume that they will in some way benefit from their idol’s triumph.

There’s a lot of magical thinking these days about how the good fortune of some individual celeb will somehow benefit the mass of her co-ethnics. For example, in The New York Times on Tuesday:

Can Meghan Markle Save the Monarchy?


I’m a black British woman who never cared about the royal family—until now.

Steve Sailer
A Tay–Bey Melee

I just want to point out that this behavior is predicted by the first law of Edenic political science: “Intra-species conflict stems from various phenotypes unconsciously trying to alter the environment to favor each of their respective reproductive strategies.” If this law is true, then co-ethnic celebrity worship is a rational behavior—co-ethnic celebrities are expected to use their influence to alter the environment in favor of their ethnicity’s reproductive strategy.

You may recall that I’ve been all preachy about charity, Christianity, and the resurgence of Zodiacism as the natural religion of man projecting his inner psychological battles on the heavens (i.e. backwards astrology). The first step in this transition, as the Idealists discovered, is to redefine gods as the emergent gestalt of the tribal consciousness. The second step, as Hitler demonstrated so well, is for a charismatic human to be reified as the avatar of this tribal consciousness.

“Ye shall be as gods.”

Or if you prefer, “I’ll make ya a star baybee, but you gotta do a little sumthin fer me in exchange, you know nuthin’s free…”

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Phrenology for three stages of life trajectory

This idea is stolen from Chinese phrenology with minor variations, except I think they have the order backwards.

chinese phrenology

I expect that the upper face predicts character traits that predict performance in later life and the lower face predicts character traits that predict performance in early life.

improved chinese phrenology

I believe this is because they correspond to development of the three personality elements.

improved chinese phrenology 2

Here’s a related table of correspondences I came up with.

2017-11-28 18_03_31-Untitled 1 - Calc

Compare to:

2017-09-23 13_40_56-Values.ods - OpenOffice Calc

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The clown in the mirror of your dreams

I alluded to this idea briefly in yesterday’s weird-ass woo post, but I’d like to expand it a bit.

The archetypal trickster is the id, the unreflective watcher, the primate within who acts and judges with an animal cunning so subtle that we don’t even notice his hands are on the steering wheel 99% of the time.


His exaggerated features reflect his primitive state. But because he is a being of pure sensation and impulse, with no self-awareness, he cannot be described as a conscious human being endowed with a soul. The homunculus is man-as-beast, a relic of humanity’s darker times.


The aesthetic representation of this primitive man is the clown.


A clown is an expression of soulless libido (“life force” or “drive to live”, in the original sense), a facsimile of unrestrained human instinct with the heart of a naughty child. A lot of people are triggered by the uncanny valley effect of an adult with the libido of a child, and with good reason…because that’s what a pedophile is.


(Sometime I’ll do a proper analysis of this book as a study of pedophilia in America. Spoiler: Most of the thematic material is related to butts, scat, and the anal stage of sexual development. I’ll be making the case that “Derry” is a play on “derriere”, and that the entire city is a giant butt with the canal being its poopchute.)

We see a common motif in art of the “jester as accuser”, which represents the unrelenting judgment of the internal watcher.


The clown’s modus operandi is to offer a simple choice.


Aristotle begins his Metaphysics by saying that all men desire gnosis and take pleasure in it (or perhaps kentnnis would be a better word here).

ALL men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer seeing (one might say) to everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things.



But the essence of libido is misdirection.

IT balloon

Thus, the mature form of a clown is a magician.


With all that in mind, let’s interpret the final scene in the first Harry Potter book, where Harry meets the trickster.

(The hypnotic compulsion refers to the dissociated mental state of a child abuse victim, and Hogwarts represents high society so that its catacombs can be translated as its dark underbelly. See also: vampires-as-mythical-sociopaths and their powers of hypnotic compulsion.) When Harry looks into the mirror this is an artistic representation of introspection. The sleight of hand here is that the trickster is Harry’s reflection, not Quirrell or Voldemort. The winking homunculus in the mirror teaches Harry that he had the eponymous Philosopher’s Stone (i.e. prisca sapientia) within him all along, waiting to be unleashed by—dare I produce such a pun?—an ultimately fruitless, perverted desire.

Finally, Dumbledore tells Harry that he (Harry) pulled the Stone from the mirror because he (Dumbledore) made an enchantment that only the person who wanted the Stone without wanting to use it for immortality would be able to find it.

Harry Potter and the Sorcerer’s Stone Chapter 17 Summary

Immortality is the final goal of the cortical Ego, the death drive, which opposes and suppresses the creative life drive of the libido.

Anyway, even if nothing else I’ve said here is correct, we can agree on one thing for certain—if you chance upon a mirror in a dream, the very last thing you want to see in it is a clown.

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I am the turtle

The mythical turtle is dream logic for the occipital bun inherited from neanderthals, and the green man is his uncritical servant. He floats in the border of the bicameral mind, half conscious of the abstract air above and half dreaming of the chaotic waters below.


He is patient and amicable but tired, and a bit scatterbrained if we’re being honest. Though he compulsively transforms chaos into order and often vomits forth entire worlds teeming with color and life, he insists these are mostly accidental side effects of an influenza he just can’t kick, perhaps on account of the excessive melancholic humor in his cold blood. Some have said this is because he always sees the sharks circling in the depths, grinning as only apex predators have the right to do. When they get too close he retreats within his shell—but what else can he do? After all, he is only a turtle and not very brave.

Like his ancient nemesis, the spider, the turtle knows the trickster who lies from behind the mirror, because he straddles the wall with one foot in reality, and one eye in a dream. (Be wary that water only reflects from above. You may peer into the depths only to find someone a great deal less introspective looking back!) He understands that man reaches out for the fruit of the tree of knowledge and recoils from the tree of life. The turtle sees that a man will rather suffer Hell everlasting than look at the snake who was raised up in the desert for all to see, because that would mean admitting to himself and everyone that the poison runs in his veins too.

I am the turtle. You can ride on my back, for a while. But take heed—I can’t save you from the storm that’s coming. (At least it’ll wash that dreadful spider off my shell for a bit, you wouldn’t believe how much it itches.) Anyway, if you see any promising ground, you might try your luck. Just look out for the sharks.


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Affirmations for autistes

I’ve been thinking about this for a bit, because affirmations undeniably have real effects. But aspies recoil from the idea because purposeful self-deception is out of the question, regardless of whether it’s effective or a force for good or evil. So I think the answer is to create self-talk that follows stereotypical aspie speech patterns. In addition to meeting the Framing requirements for an ordinary affirmation, aspie self-talk must also be literal, pedantic, factual, and related to idiosyncratic fascinations.

Here’s an example affirmation that’s done well for me: “I will become organized, disciplined, and extremely productive if I will merely apply myself to it.” This is literally true, pedantic, etc., and I have no concern that this will plant false ideas in my head. The only problem I still run into is forgetting to do them (mindfulness is a recurring problem in my life), so I’m thinking about doing another one that goes “If I remember to do my affirmations every day after taking a shower it will become a powerful habit with free, compounding returns.”

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First draft of mathematical edenism, part 2

If we introduce a third population, z (neanderthals), which both creates cultural capital and interacts with the other two populations, it’s going to get tricky very quickly. I’m going to try to make it up as I go and then correct course as necessary. Or, being 100% honest, I’ll probably forget and move on to something else.

We’ll say that, in his natural state of striving purely against a harsh environment, the neanderthal population will be described by the carrying capacity of the environment.

Logistic function

Logistic function solution


But neanderthals were natural artisans and tended to modify their environments, so K would not be constant. A model of K changing over time would include both solar activity and cultural capital, so that K = Temperature(t)*Culture(t). This basically assumes that every meme and more is a lever that multiplies effort, which is more or less reasonable given the definition I used on Sunday.

I’ll define cultural capital here as a culturally transmitted toolset (both memes like the Levallois technique, and mores like ritual burial of the dead) for solving common problems to better exploit the environment.

It also assumes every tool is useful, which is not always the case. Some mores are pathological and some memes are pathogens. But on the balance, we’d assume a preponderance of culture adds up to some positive number representing an index of adaptivity above the Hobbesian baseline of human existence.

I’m a hack and normally I’d estimate Temperature = constant*sin(t) and hope it works, but my intuition says that’s not a good idea once the system gets complex*, so I’ll just punt for the time being and leave the sun in a black box. We have a little more insight into culture, creativity, and transmission, which I’ll get into next time.

*Also because “The main idea behind complex systems is that the ensemble behaves in ways not predicted by the components. The interactions matter more than the nature of the units.” -Nassim Nicolas Taleb

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