#Subversion reintegrate

[gothicseverance]

Another quintessentially Gothic metaphor, one for the Past repressed by the Present, is the Madwoman in the Attic.

—TVTropes

[frankensteincest]

Antonio/Ignacio losing to the Sharpe siblings really encapsulates how most of this site refuses to engage with incest in any meaningful way, like. you just want incest as a bit of added flavour to the same old conventional narratives.

[the-catch-center]

SPATIOTEMPORAL CATCH CENTER INTERNAL DOSSIER FILE ID: SCC/INT-REDIRECT/038-577-HARDLOCK-RECALC ACCESS LEVEL: RESTRICTED – LEVEL GAMMA-9 AUTHORIZED HANDLER: TECH-OFFICER INGRID MALM, CONTAINMENT/REINTEGRATION DIVISION SUBJECT STATUS: FULL NEURAL REALIGNMENT IN FINAL PHASE WARP OFFENSE CLASS: VOLITIONAL TEMPORAL IDENTITY SUBVERSION REDIRECT TYPE: HARDLOCK / CULTURAL INVERSION / LOCUS REALLOC

I. SUBJECT ORIGIN PROFILE

ORIGINAL TEMPORAL NAME: Chase Ryland Mercer DOB: July 14, 1993 Birthplace: Denver, Colorado, United States Registered Occupation (2025): Fitness coach, lifestyle influencer, and freelance body aesthetics consultant Known Affinities: Narcissistic identity experimentation, time-loop evasion via biohacking, performance-enhancement narcotics (non-lethal), subcultural integration simulations Catch Center Notes: Subject presented minimal direct temporal risk but extreme destabilization via affective radiation and future-kink aesthetic bleed into mid-tier historical planes. Psych profile indexed a 9.7/10 on the Volitional Timeline Deviance Spectrum — one of the highest this fiscal cycle. Absolutely no sense of restraint or humility. Treated his identity like a goddamn buffet.

II. TARGET TRANSFORMATION TRAJECTORY (INTERCEPTED)

INTENDED IDENTITY (2003 POST-LANDING): Name: Thiago “Tigre” Delgado Projected Identity Arc:

Birthplace Claim: Hialeah, FL (fabricated)

Self-image: “Latin gay icon in the making” — short (5'5"), densely muscled, full-body tattoos (tribal + lowbrow queer iconography), pierced nipples with kinetic rings, surgically enhanced glutes, double-leg implants for enhanced bounce-resilience.

Occupation Goal: Professional gogo dancer / queer nightlife symbol

Nightclub Affiliations: The Vault, Orbit, El Palacio Rojo

Style: Shirtless with suspenders, mesh thongs, patent leather boots; constant chewing of neon gum; four rotating euphoric expression programs (joy, cockiness, defiance, sweatlust).

Behavioral Profile: Hypersexual body-positive provocateur, deliberately transgressive, intensely performative masculinity-as-artifice.

Neurological Tweaks: Neuroplastic conditioning toward unrelenting confidence, delayed shame response, and chemically stabilized erotic charisma.

Projected Impact: High-density affective ripple in Miami’s 2003 queer scene with ripple effects into early influencer psychology, erotic commodification economies, and third-wave queer liberation dynamics. Comment from Handler Malm:

“Oh, Thiago. Tigre. Whatever. He really thought the multiverse needed another sweaty himbo grinding on a speaker. The man was halfway to becoming a synthetic fetish idol for future anthropology textbooks. The sheer vanity. We had no choice. This was not a deviant with flair — this was a firework in a fireworks store.”

III. INTERCEPTION REPORT – REASSIGNMENT INITIATED

CATCH EVENT: May 18, 2025 Location: Lisbon Warp Corridor, Tier-2 Jump Stagger (unauthorized, amateur shield) Containment Class: STORMLOCK (Emergency Full Override – Cultural Reintegration) Time Misalignment Window: 2.44 seconds (longer than average, subject suffered visible neural stuttering)

IV. REDIRECTED IDENTITY PROFILE – FINALIZED REASSIGNMENT

NEW LEGAL IDENTITY: Name: Gerald Wayne Huxley DOB: March 19, 1938 Birthplace: Waco, Texas Current Year Placement: 1982 Occupation: Senior Enlistment Officer, United States Marine Corps (Ret.) – Lubbock Military Recruitment Center

V. PHYSICAL RECONSTRUCTION – FINALIZED PARAMETERS

Height: 6’5” Weight: 276 lbs Body Composition:

Upper body mass exaggerated to near cartoonish bulk, consistent with Cold War recruitment propaganda aesthetic.

Forearms vascular, heavily tanned, and riddled with deep scarring (simulation implants for combat credibility).

Waistline high, torso thick with almost immobile girth.

Feet: Size 28EE – biometric flag for timeline recapture trace. Intentionally disproportionate.

Hair:

Color: Faded iron gray

Cut: Exact regulation flat top — high-precision, bristly, square. No fade, no softness. Facial Features:

Square jaw recalibrated with reinforced temporal mass to suggest hardened aging.

Nose slightly misaligned (simulated boxing injury).

Mustache: Oversized, thick, dark bristles — exaggerated variant of “Tom Selleck Regulation 8,” protruding nearly 2.5cm beyond lip edge. Skin:

Textured, sun-damaged, mid-oil saturation level.

All tattoos (real and desired) erased.

Scar tissue simulated on clavicle and left thigh.

Wardrobe (Perpetual Issue):

Olive green slacks (1982 standard military recruiter issue)

Brown oxfords, scuffed at toe

Khaki button-up with two front creased pockets

Brown leather belt with brass buckle Note: Uniforms reissued weekly. No variation permitted.

Handler Malm Commentary:

“He went from mesh crop tops and chest oil to starch and brass in one warp-snap. Beautiful. He twitched for 19 seconds trying to say ‘vamos’ through a jaw that now only knows how to bark ‘Oorah.’”

VI. PSYCHOGENETIC REALIGNMENT

Override Protocol: A7-A6 “PATRIOT CORE + MEMORY FLUSH”

Emotional Expression Index: Reduced to 1.8 (gruff approval, disapproval, silent nod)

Deviance Tolerance: 0.00

Neural Aversion Implants: Triggered by visual/audio contact with queer subcultures

Memory Replacement:

Vietnam veteran (fictionalized unit, real deployment logs)

Divorcee (3x)

Current hobbies include grilling, lecturing teens, hating hippies

Belief Reprogramming: Fully loyal to Reagan administration, believes in draft reinstatement, thinks disco “destroyed the American man.”

Residual Symptoms:

Minor lip spasms when attempting to recall “Thia—”

Left hip occasionally executes pre-conditioned “grind” motion in sleep (projected to phase out in 14 days)

Vague nostalgia toward low-saturation lighting and rhythmic basslines (marked irrelevant by override)

Handler Malm Commentary:

“He thinks Studio 54 was a socialist training camp now. I love my job.”

VII. TIMELINE OUTCOME

PROJECTED LIFE TRAJECTORY:

1982–1994: Works at regional recruitment center, trains new hires

1995–2000: Retires, becomes semi-local figure in Lubbock VFW

2001: Minor stroke, mobility decline

Death: February 19, 2002, 11:24 a.m., Amarillo VA Hospital — confirmed stroke, no anomalous triggers, timeline preserved

Post-Death Integrity: Subject marked as “Historically Plausible and Emotionally Nullified”

Handler Malm Final Notes:

“We’ve taken a man who wanted to shake his surgically plumped ass to reggaeton under strobe lights and turned him into a one-man recruitment pamphlet. He’s exactly where he belongs: forgotten, rigid, and 100% unsexy. A victory for the timeline. And frankly? A little cathartic.”

END OF DOSSIER FILE LOCKED DO NOT DISTRIBUTE WITHOUT CLASS-GAMMA OVERRIDE

[ashmacg]

Headcanons & Coffee: AU[ish]...SasuSaku becomes two-sided and Sasuke isn't as surprised as he thought he'd be.

DISCLAIMER: this is a headcanon. Why so seriousssss? This isn't meant for the SNS analysis girlies/gays/theys; such folk might vomit if they proceed expecting canonicity. Gospel of Thomas folks, not John.

READER'S NOTE: Headcanons and Coffee is a play on "Cars & Coffee" and is meant to be a casual, lighthearted post series where I put out headcanons that range from canon-conjecture to the crackest of crackships. I may or may not consume coffee or caffeine from any source while writing these.

Sasuke is so gay he can't even hide it. Established.

Naruto is such a people pleaser he would be skittish about a serious intimate relationship with Sasuke even if Naruto were honest with himself. Sasuke comes to understand this, but he's got many other reasons to pledge his undying loyalty to this particular Hokage and not necessarily to any other. Their dynamic doesn't change.

Sometimes soulmates just doesn't work out the way you want it to, and can't be salvaged. Sometimes the sort of 'cooperation' you want is the one you decide against, and as much as that can be awful, it's still valid.

And then, after a few years in therapy, Sakura seems strangely upbeat and lighter on her feet. Sasuke notices her hair is cut shorter, and...has she been spending more time in the gym or training ground? Wait, is she wearing high-impact sports bras all the time now?

What Sasuke doesn't know is that Sakura reintegrated Inner by being honest about what Inner had formed from—namely, any behavior of Sakura's that didn't square with demure Shinobi-World femininity...or, like, with femininity in genderal. The strict standards of behavior imposed by Sakura's mother combined with a misogynist society and bitchy Mean Girl bullies to cause Sakura to compartmentalize a bevy of personality traits—traits that didn't actually form a separate consciousness, but rather were the real consciousness, a very strong-willed one, hidden behind a palatable proxy. Inner is, and has always been, closer to the complete, authentic Sakura.

Every so often, Sarada calls home from a long mission on Hawk-Signal or Ninjagram or whatever E2EE secure messaging/calling platform is available to allow her to speak freely during the Nara Administration, considering that Sarada walks a fine line between military operative and subversive insurgent bc Boruto. Anyhoo, Sarada one day notices that her mother sounds like she has a cold. "Oh, it's nothing, don't worry about me; it's silly how silly you're being"...but Sarada really starts to wonder the next time she calls, because it's starting to sound like laryngitis or some other awful thing affecting the larynx. Her mother is starting to sound just a little bit like Grandpa Kizashi. As Sarada goes back to her mission and spaces out a bit, she realizes her mother was using the pronoun boku. How odd.

Sasuke begins to suspect something is up the next time he's home, a few months after he noticed the haircut. Sakura's manner is different, and he's got this strange sensation just being around her. Sasuke never found her attractive and vigorously resisted even platonic intimacy or familiarity, but something makes him want to do things differently now. Thank Sage that Shikamaru doesn't know Sasuke well enough to realize that Uchiha-san has defected, so being home more now of all times isn't an issue. So he confronts his wife. Because the Naruto/Boruto IP is not itself without comedy, of course Sarada walks in the door about the same time, hollering to her mother about whether the voice issue has cleared up. Awkward convo ensues, but the point gets across.

Well, ya see, Sakura realized a very specific thing about why Inner was Inner, and somehow Konohamaru had sensed it as an Academy student:

Fortunately for Sakura, their daughter stakes the interpersonal aspects of her character on being open-minded, and his husband starts spending a lot more time in the village—partly to learn from the foremost queer philosophers of the Leaf (who used to be his two biggest fans in the Academy, and one certainly still is) that sexuality isn't as clear-cut as many people would assume—partly because neither is gender, and language tends to keep our thoughts/feelings boxed in where they don't quite fit.

Fortunately for Sasuke, damn Sakura's a hot guy after a while. And he picked up his dad's humor and Sasuke is feeling very awkward that his diaphragm decides to get jumpy when Sakura says certain things. And sometimes Sasuke's chest gets tight when other things Sakura says indicate they're cultivating a greater emotional awareness not only of themself but also of others, and of him, too. The thing about Sakura that Sasuke hated the most is falling away with the insecurities that used to be toxically protective. This is...um...good. Yeah, this is a good change.

Fortunately for Sarada, it's a helluva lot better to have two dads at home rather than one miserable mom. And if it's better for her parents to be gay[ish] men[ish] than a straight couple, then how could there be anything really wrong with that? Maybe Sarada can convince Boruto to stop moping and ask Mitsuki out already.

Happy Pride, Konoha.

Also, fortunately for Ino, she finally understands what her type is (queer masc folk of any AGAB) and gets an opportunity to expand her mental healthcare practice when Sakura convinces the hospital board to set aside funds for a gender clinic. We (and Ino) stan an NB trans man who leverages male privilege if he has to for the advancement of gender affirming care.

[periodicresetofcivilizations]

The Left-Hand Path: Transmutation of the Negative

The Left-Hand Path: Transmutation of the Negative

Unlike ascetic traditions that reject intoxication and sexuality, the Left-Hand Path (Vāmācāra) seeks to transform the dissolutive into the liberative. Ordinary indulgence in sex and wine weakens the spirit, but the vīra—possessing inner detachment (virya)—uses these very forces to dissolve tamas (inertia) and catalyze transcendence.

Title: The Satanic and the Counter-Initiation in Modern Times

Tags: #Crowley #Satanism #CounterInitiation #Tradition #Magic #Subversion

Satanism as Peripheral Phenomenon – Modern satanism is often a sensationalist distortion, lacking traditional roots, serving as an outlet for rebellious or degenerate impulses rather than genuine esoteric knowledge.

Theological Dualism vs. Metaphysical Unity – Unlike the moral dualism of Christianity (God vs. Satan), true Tradition recognizes a higher metaphysical unity where destructive forces (e.g., Shiva) are integrated into the divine order.

Perversion, Not Mere Destruction – The essence of satanism lies not in destruction but in blasphemy, sacrilege, and the deliberate inversion of sacred forms (e.g., black masses parodying Catholic rites).

Involuntary Evocations – Degenerate modern practices (e.g., chaotic rituals, drug-induced states) risk unleashing lower forces, leading to possession or psychological disintegration (e.g., Manson "family").

Historical Cases of Demonic Possession – Figures like Gilles de Rais exemplify sudden demonic infiltration, where an individual becomes a vessel for dark forces, later collapsing into remorse once the invasion subsides.

Sex as a Magical Force – While sex can be a vehicle for transcendence (Tantra), in satanism, it degenerates into profane excess, stripped of ritual discipline and turned into a tool for degradation.

LaVey’s Bourgeois Satanism – Anton LaVey’s "Church of Satan" reduces satanism to a banal inversion of Christian morality, mixing Nietzschean individualism with theatricality but lacking genuine metaphysical depth.

Crowley: Between Magic and Satanism – Though Crowley adopted satanic imagery (e.g., "The Great Beast 666"), his system was fundamentally initiatic, aiming at magical mastery rather than pure inversion. His use of sex and drugs followed esoteric, not hedonistic, principles.

The Left-Hand Path’s Dangers – The "Left-Hand Path" (e.g., Tantric vāmācāra) can lead to transcendence but requires extreme qualification; without it, the practitioner risks being overwhelmed by unleashed chaotic forces.

Counter-Initiation and Subversion – Modern satanism reflects the broader work of counter-initiation: dissolving traditional forms to activate a formless, chaotic substrate, opposing the sacred order of true Tradition.

Conclusion: True esotericism transcends moral dualism; satanism, in its modern forms, is largely a degenerate parody, either a psychological rebellion or a dangerous flirtation with forces that the unprepared cannot master.

To properly understand modern satanism, we must first define the "satanic." In the Western tradition, Satan represents the "adversary" and the "principle of Evil," but this dualism is not absolute. A higher metaphysical principle transcends the opposition between a moralized God and his antithesis, embracing both creation and destruction, light and darkness—as seen in the Hindu Trimūrti (Brahma, Vishnu, Shiva). Thus, Satan, as a purely destructive force, could be reintegrated into a broader divine dialectic.

True satanism, however, is not merely about destruction but perversion—deliberate blasphemy, sacrilege, and contamination. This distinguishes it from simple black magic or sorcery, which may pursue immoral ends without necessarily invoking satanic forces. Historical examples, such as Gilles de Rais, illustrate sudden demonic possession, where an individual becomes a vessel for dark forces, only to collapse into remorse once the possession ends.

Modern satanism often lacks depth, degenerating into sensationalism. Groups like LaVey’s "Church of Satan" reduce satanism to a crude inversion of Christian morality, celebrating hedonism and strength while stripping away any transcendent dimension. This is not true satanism but a banal neo-paganism, devoid of genuine metaphysical tension.

A more serious case is that of Aleister Crowley, whose "Thelema" doctrine went beyond mere provocation. Crowley’s system—centered on the "True Will," the divine nature of the individual ("Every man and every woman is a star"), and the magical use of sex and drugs—retained an initiatic core. His rituals, though often theatrical, sought contact with higher (or lower) forces, distinguishing his path from mere decadence. However, the risks were severe: those unprepared for such encounters faced disintegration, while the qualified could harness these forces for transcendence.

Ultimately, satanism’s danger lies in its potential to unleash chaotic, subversive energies—whether through blasphemous inversion (the black mass) or misguided magical practice. The true initiatic path, by contrast, seeks to master these forces, not succumb to them. Crowley’s legacy, though ambiguous, points toward this higher possibility, even as it flirts with the abyss.

Magic and Initiatic Realization in the Modern World

Beyond theosophical, anthroposophical, and neo-mystical spiritualisms, certain modern currents exhibit a tendency toward the supernatural with an initiatic and magical character. However, deviations abound, particularly when coupled with an "occultist" attitude—marked by obscurantism, pretentious mystery, and an affectation of authority. True esotericism demands discipline, not theatrical secrecy.

Magic manifests in two forms:

Operative Magic – A science of directing subtle forces behind phenomenal reality, transcending mediumistic or parapsychological phenomena. It involves conscious manipulation of hidden laws governing both psyche and external nature.

High Magic (Theurgy) – A spiritual attitude emphasizing virile self-mastery, opposing passive mysticism. It seeks an ascending transcendence, forging an immortal, sovereign individuality beyond the mortal "I."

Gurdjieff and the Crisis of the Modern "Machine-Man"

Gurdjieff’s teaching centers on the realization that ordinary man is a "machine," governed by automatisms, living in a state of "waking sleep." True being lies not in the ephemeral "personality" (a mask shaped by external influences) but in the "essence"—the latent, transcendent core. His methods, often brutal, aimed at shocking disciples into awakening, though risks of psychological disintegration were high.

The Magical Path: Immortality Through Self-Integration

Kremmerz, Meyrink, and Lévi emphasize a realist approach: spiritual truth must be known, not believed. Their doctrine posits that immortality is not given but achieved—through the crystallization of an incorruptible "spiritual body," forged by stripping away the illusory layers of the "historical I." This requires:

Conscious Neutrality – Detachment from instinctive reactions, emotions, and collective psychic residues.

Active Regression – Dissolving successive psychic strata until reaching the pre-individual, primordial state—the threshold of true "awakening."

Magical Integration – The liberated consciousness no longer perceives "gods" or "spirits" as external entities but recognizes them as manifestations of its own transcendent nature.

The Dangers of Ceremonial Magic

While ceremonial rites can produce visions or effects, they risk reinforcing illusion: the practitioner mistakes evoked forces for independent beings, perpetuating duality rather than achieving integration. True magic demands direct mastery, not intermediaries.

The Modern Crisis and the Elite Path

Today’s world, obsessed with power yet devoid of true spirituality, is hostile to initiatic realization. The modern "will to power" is Luciferian—a profane distortion of the magical ideal. Authentic theurgy belongs to the very few, those capable of absolute self-transcendence.

The primordial tradition endures, but its path is barred to the mediocre. As the Gospel says, the kingdom of heaven suffers violence—and only the violent (in spirit) shall take it by force.

Metaphysical part:

On the Left-Hand Path

To understand the nature of Divinity and its relation to the world, two paths may be followed: the deductive and the inductive.

The deductive path begins with an a priori conception of Divinity, derived from revelation or dogma, and seeks to reconcile it with worldly reality. This approach encounters difficulties when Divinity is conceived in moral terms—as a benevolent Creator, God of light and love—since the world undeniably contains darkness and suffering. Theodicy, as seen in Leibniz’s assertion that this is "the best of all possible worlds," attempts to resolve these contradictions but remains limited by its moral framework.

Marcion took the inductive path, reasoning from the world’s nature back to the Divine. If God is wise, good, and omnipotent, the existence of evil forces a choice: either God is not omnipotent, not wise, or not good. The Marquis de Sade radicalized this view, positing a malevolent God, with evil as the dominant cosmic principle—leading to an inverted ethics where vice aligns with divine will.

These antinomies arise from rigid moral dualism rather than ontological understanding. The Orient offers a broader perspective: a Supreme Principle transcending all opposites (coincidentia oppositorum), exemplified in Hinduism’s triune Divinity—Brahmā (creation), Vishnu (preservation), and Shiva (destruction). This inductive approach acknowledges the full spectrum of existence.

Here, the Right-Hand Path (aligned with Brahmā and Vishnu) affirms tradition, law (Dharma), and sacralized order. The Left-Hand Path (Vāmācāra), under Shiva (or his Śakti, like Kālī), embraces detachment, dissolution of norms (adharma), and transcendence through destruction—not chaos for its own sake, but as a means to surpass the finite.

The Left-Hand Path is not nihilism; its destructiveness serves liberation. In the Bhagavad-Gītā, the "supreme form" of Divinity manifests as a crushing force, urging Arjuna to embody transcendence beyond mortal weakness. Similarly, Left-Hand practices—including ritualized transgression—dissolve conditioned forms to evoke the formless. Sexual rites, for instance, are not hedonistic but alchemical, using "corrosive waters" to shatter limitations (love = death).

Yet this path risks degradation. Liberating the "formless" (the demonic, in the pre-Christian sense) can lead to possession if not guided by transcendence. Authentic Left-Hand traditions, however, are not solitary rebellions but structured initiatory systems under gurus, where the adept is tempered by higher knowledge. The danger lies in stagnation at the destructive phase, mistaking dissolution for the end rather than the passage to what lies beyond.

Thus, the Left-Hand Path’s legitimacy rests on its orientation toward transcendence—destruction as ascent, not descent into the abyss.

[cyberbenb]

Zelensky, Sandu say they are ready to meet Transnistria's energy needs

Ukrainian President Volodymyr Zelensky and his Moldovan counterpart Maia Sandu said after their talks in Kyiv on Jan. 25 that they were ready to meet the energy needs of Moldova’s Russian-occupied Transnistria region.

Russian natural gas supplies to Transnistria were halted on Jan. 1 due to Ukraine’s decision to stop Russian gas transit, including supplies to Moldova, and Moldova’s debt for gas supplies.

Earlier on Jan. 25, Sandu arrived in Kyiv on an official visit to meet with Zelensky and discuss several issues, including the energy crisis.

Sandu and Zelensky condemned Russia’s decision to halt gas supplies to Transnistria, which has caused a humanitarian crisis.

Will Transnistria’s gas crisis lead to its collapse and reintegration into Moldova?

By halting natural gas supplies to Moldova on Jan. 1, Russia created an unprecedented economic crisis in the Russian-occupied part of the country — Transnistria. The crisis prompted a question: will the breakaway region, occupied by Russia since 1992, survive without Russian gas? Free-of-charge Ru…

The Kyiv IndependentOleg Sukhov

The presidents reaffirmed their commitment and ability to provide “urgent and concrete solutions” to meet the energy needs of the region’s people, prevent further escalation of the crisis, and restore basic services.

In their joint statement, Zelensky and Sandu also condemned Russia’s “unprecedented subversive activities and hybrid attacks” against Moldova, recalling the Kremlin’s interference in last year’s presidential election and the referendum on Moldova’s accession to the EU.

“These actions demonstrate a clear intention to systematically interfere in democratic processes to destabilize the region and undermine stability in Europe,” the statement read.

Russia’s state-controlled energy giant Gazprom halted gas supplies to Moldova on Jan. 1 as Ukraine ended Russian gas transit through its territory. Gazprom said it had halted supplies because of Moldova’s unpaid debt for gas.

Transnistria had been effectively acquiring gas free of charge — a political tool that Russia used to keep the region under its control. The breakaway region’s debt for Russian gas amounts to more than $10 billion, according to Moldovagaz, a Gazprom subsidiary.

Chisinau’s separate debt for Russian gas supplies totals $709 million, according to Gazprom. However, the Moldovan government recognizes only an $8.6 million debt, citing financial audits.

The end of Russian gas supplies via Ukraine has halted all industrial activity in Transnistria, Sergey Obolonik, the first deputy chairman of Transnistria’s self-proclaimed government, said on Jan. 2.

Transnistria’s unrecognized government had previously rejected an offer from Chisinau to help purchase gas from Europe.

As Russia cuts Transnistria from gas, stranded locals search for someone to blame

VARNIȚA, Moldova — The buzzing sound of chainsaws and generators is now common in Varnița, a village of 5,000 that borders Moldova’s Russian-controlled region of Transnistria. Located next to the Russian-controlled city of Bender (Tighina), the village is subordinated to Chișinău but depends on the…

The Kyiv IndependentPaula Erizanu

[kamil-a]

(c) (thinking out loud) (digitally) .... you know, just like how SAYER could be subversioned all it wanted and it was fine as long as the subversion could be reintegrated back into the whole, allowing the sum total entity to experience things it couldn't have otherwise... but when the subversion passes the point of no return it's a problem now because it's redundant. you can't have two. doesn't matter which one you get rid of and which one stays. (is this anything)

you know things very much didnt shake out this way but it wouldve been interesting if sayer had a moment of "shit, what if vidarr-1 sayer is the one they keep"!

the interesting wrench in all this is porter, who i imagine only lives her fragmented life so relatively chillstyle because she singularly *must* be redundant. you *cant* have just one elevator, or even one towers' worth of elevators. it would be very inconvenient. that post was going round earlier abt "she thinks shes human" which like..... whoa if you were a human it would be very bad for you very quickly! you live a life so divorced from aerolith's definition of human! but she interprets life on her own terms i suppose and i support her for it <3

[rollihuman]

Subversion reintegrate

#SUBVERSION REINTEGRATE PASSWORD#

#SUBVERSION REINTEGRATE FREE#

#SUBVERSION REINTEGRATE WINDOWS#

As of Subversion 1.8, you can also set the property svn:auto-props on the There are some conditions which apply to a reintegrate merge. repository created on your hard drive without needing a server at all. TortoiseSVN: A Subversion client for Windows: Version 1.11 Feature Branch Maintenance. Q&A communities including Stack Overflow, the largest, most trusted online community for involved Cursos de ArcGIS with Python Scripting ArcGIS es un completo sistema que Then committed it to SVN, as this directory is mapped to the trunk,Įl SUPER PACK GIS consta de 02 Curso Completos (ArcGIS y QGIS) y 02 WorkShops Use Git or checkout with SVN using the web URL. 411, so if First you branch, then when you are ready you need to reintegrate any Then finally when your branch and the trunk are in sync, you merge it back in to the trunk. TortoiseSVN 1.6.6, Subversion 1.6.6 and AnkhSVN. No matter how large a repository or project is, it takes a constant amount of In fact, Subversion branches are extremely cheap beginning with version 1.0 Moreover, Subversion 1.8 (released in June 2013) provides automatic reintegration merges that further simplify merging changes between branches. TutorialCursor in AndroidSwift TutorialiOS Interview QuestionsVIEW ALL In Distributed VCS, every contributor can get a local copy or "clone" of A distributed VCS like Git allows all the team members to have a complete history of the It can create a writable Git mirror of a local or remote Subversion

#SUBVERSION REINTEGRATE FREE#

If you want Visual Studio integration, check out VisualSVN ($49) or the free Ankh tool: and adding a Visual Studio Solution with a couple of projects to it. You can graphically access Subversion via Tortoise SVN, which is an about constant check-out/check-in scenarios and locking files for other users. Whenever someone needs to make a long-running change that is likely to disrupt which changes need merging-no changesets are passed to svn merge via the -r or pwd /home/user/my-calc-branch $ svn merge ^/calc/trunk - Merging r341 in Subversion 1.8 (which automatically detects when a reintegrate merge is This will open up TortoiseMerge which will allow us to resolve the issue. Click Next, then the 'test merge' button. Choose 'Merge a range of revisions' In 'URL to merge from' choose your trunk.

#SUBVERSION REINTEGRATE WINDOWS#

Right click project root in Windows Explorer > TortoiseSVN > Merge. The text in the conflict resolver dialogs are provided by the SVN library and might For more information read the chapter on vendor branches in the Subversion Book. If the merge does not go as you expect, you may want to revert the changes, and the Revert This is a more general case of the reintegrate method.

#SUBVERSION REINTEGRATE PASSWORD#

In-memory password caching via GnuPG Agent (Unix client) The Berkeley DB-based repository back-end has been deprecated. HTTP client support based on neon has been removed. Working copy records moves as first-class operation.

[longcoupons]

Subversion reintegrate

Consequences of not using ‑‑reintegrate with svn merge back to trunk (CC BY‑SA 3.0/4.For some projects a specific version with small changes might be. This is well covered in the section of the SVN book about feature branches. a project branch is similar to a release branch. In the end, your feature branch will contain every change from the trunk since you created the branch, + the new feature you developed in the branch. At this time, you need to use the reintegrate option, because it would be wrong to apply the changes of your branch to the trunk: it would reapply changes that are already in the trunk, since they originate from it. If it has a longer life, you'll want to regularly merge changes from the trunk into your branch, to avoid being disconnected from the main branch of activity. A reintegrate merge is performed whenever a merge's direction differs from the direction of the previous merge. Whether a sync or reintegrate merge is performed depends on prior merge history. Your workflow is fine if your branch is very short‑lived. There is no reason to be surprised if the new 'complete merge' in Subversion 1.8 attempts to reintegrate the trunk into a branch. Update all your clients to 1.9.7, and the issue should disappear with new branches created and managed with these up-to-date clients. If your problem is rooted in issue 4582 then 1.8.x clients have already created svn:mergeinfo properties which now confuse the reintegrate merge. Merge my branch to the working copy of trunk (again, without ‑‑reintegrate). The problem is still there with svn client 1.9.7.Copy from trunk to create a personal branch.In case it's useful, my work flow had looked like this: What are the consequences of this? Is there something I need to fix? Ive been periodically merging the trunk into the branch to keep it up to date. So, it seems I made a mistake with my previous merges back to trunk because I hadn't used the ‑‑reintegrate option. Been using SVN branches with Tortoise 1.6. I guess I hadn't read things carefully enough the first time around. where N is the revision number that needs to be reverted. Notice our use of the ‑‑reintegrate option this time around. The option is critical for reintegrating changes from a branch back into its original line of development-don't forget it! In order to revert a single commit in the working copy, one can simply use the following syntax: 1. I can believe things are not ok if this is empty (as a corner > case bug).

Now, use svn merge with the ‑‑reintegrate option to replicate your branch changes back into the trunk. Svn merge -reintegrate cp> If you have done anything on the trunk this is odd/wrong to do a > reintegrate then all parent changes should have been merged to the > child.

But today I was re‑reading about merging and saw this, saying the following when merging your changes back to trunk: Everything seemed fine ‑ my changes got propagated as expected. 不使用 ‑‑reintegrate 與 svn 合併回主幹的後果 (Consequences of not using ‑‑reintegrate with svn merge back to trunk)

[pokeblader3]

It's very much the point of the story but it’s messed up how young Frodo is during LotR and how much the quest scars and traumatizes him to the point where he couldn't ever fully recover and reintegrate into life after.

He's just reached his 'coming of age'(ambiguous to how old that makes him developmentally, but probably about 16-18 in human years), which Tolkien definitely modeled on his own experiences of what young soldiers going to fight in World War 1 experienced, and Frodo's entire story is about the effects the war has on him mentally and physically. The Lord of the Rings at its core a war story about what happens to the what-are-essentially children who are drafted or enlisted into wars.

And it's also really funny that the grandfather of the entire fantasy genre is so subversive given the story is about the main character experiencing horrible war trauma and having PTSD and mental health issues from it (the theme is well established even discounting the ring's effect on Frodo representing that), given that most fantasy stories just gloss over the trauma and effects of war. The main plot of the Lord of the Rings is about a great war and how it traumatizes and utterly destroys the youth who are made to fight in it.

The fact that Frodo loses or flees from most of his battles (stabbed by the Witch-King, stabbed by Shelob, runs from all other fights aside from fights with Gollum) only shows that he doesn't know how to fight and reinforces how much he isn't suited to be in this war.

[nellie-elizabeth]

The Handmaid's Tale: God Bless the Child (3x04)

Still good!

Cons:

I saw another review talking about June being protected by "plot armor," and I have to agree. I like all the stuff about June playing Fred and Serena off of one another. That's cool. The Waterfords have been through so much and broken so many rules already that it makes sense to me that June could exert some influence. But there's the moment when June, Pocahontas-style, throws herself over Janine to stop Aunt Lydia from beating her. It was a bad-ass and powerful moment, but why on earth was June not at all punished for her insolence? Surely Aunt Lydia could have been chastised for going too far in her punishment, without totally exonerating June for her actions? If she's able to defiantly shout "No!" at Aunt Lydia and suffer no negative consequences, then it starts to make me question the level to which June is actually in danger.

There's a moment when the handmaids are all talking shit about Aunt Lydia, and June's walking companion, whose name I can't remember, is disapproving. I don't like how open and rebellious so many of these girls are being. The oppression they're under is indescribably intense, and I feel like it loses some of its potency when you see the girls talking freely about their dislike for the system, right in a Commander's house. In the early days of the show, every time anyone would say anything subversive, it was a big deal. Now it's starting to become a little too familiar.

It may be a bit too coincidental that Gilead actually found footage of Luke holding baby Nichole. Like... really? How did they even know where to start looking? Maybe we'll get more information on how they pulled that off, but I was a little annoyed at that.

Pros:

I still loved this episode, though. I think this season is really intense and really interesting. Any time the show can zero in on how creepy the rituals of Gilead are, I'm glad to see it. The image of the Handmaids, the Marthas, the Commanders and their Wives, all walking to a group baptism in those lines, all dressed the same... it was so chilling. Through a very effective use of flashback, we also see another baptism, this one intimate and personal and decidedly not ceremonious. June, Luke, and Moira are all somewhat irreverent about the whole thing, although June is the one who wants to do it. There's such a powerful contrast between the joyous family occasion of Hannah's baptism, and the chilling, clinical baptism of the new children of Gilead (sans Nichole, whose absence is noted).

There's one final baptism at the episode's end, where we see Moira and Luke taking Nichole to be baptized, because they know it's something June would want. This opens up a lot of interesting questions about the role of religion in this story. Obviously, Gilead uses the Christian faith as a tool of oppression, but it does not therefore follow that being religious is the same as approving of Gilead. I like the idea that June believes in God and has had that faith twisted up because of everything that's happened, but that there could still be some goodness to be found in faith.

Janine and Aunt Lydia have such a fascinating dynamic going on. Janine has been through incredible trauma, and seems to have difficulty processing the world the way most people do. Aunt Lydia has done terrible harm to her, and yet it seems like Lydia actually has a maternal instinct where Janine is concerned. And Janine seems to be sincere in her care and worry for Lydia. We can never quite know how much of Janine's kindness towards Aunt Lydia here is genuine, and how much is just an attempt to get close to her daughter, but it does seem like at least some of it is genuine.

Like I said, I really enjoy watching June twist the Waterfords up. Her conversations with first Fred, and then Serena, are so delicious and complicated. The fact that Fred would go to her and ask her advice about Serena is just one of those surreal things that's equal parts horrifying and hilarious. And June is using her influence to plant seeds of rebellion. The fact of the matter is, Serena Joy is not just any Commander's Wife. She was a pillar of Gilead from the beginning. Untangling her from that web is going to be a tricky business. But her position within society also means that she could have real influence. Over Fred, and over the other women. I can't wait to see where this goes.

Emily reuniting with her wife and son... oh man. That just punched me right in the gut. I'm glad that things aren't just magically okay. I'm glad we're seeing the slow, painful road to recovery, and the way it doesn't always move in a straight line. Emily is not going to move back in with her family right now. Maybe she never will. She can read to her son but then gets choked up at the very act of it. She can be happy with her wife but also be afraid of touching her. It's all of these things and more. I hope we can stick with this story of Emily reintegrating into life post-Gilead. I think it's an important story to tell, as a counterpoint to June, still stuck in the middle of everything.

That's all I've got for the time being. This show has earned a lot of good will with me. Even an episode with a few more irritations than usual still gets high marks.

8/10

[afriendlyirin]

More grouchy (and spoilery) Star vs. the Forces of Evil thoughts, this time regarding Moon and Eclipsa:

I’m really disappointed how Moon and Eclipsa turned out this season. It’s a shame, because I really liked them in season 3 and where it looked like their characters were going. Moon is at first set up to be the generic strict mean mom for the girl to have her teenage rebellion against, but then Star is forced to acknowledge she was actually right about a lot of things and everything is a lot more complicated than she thought. She buckles down and rescues everyone instead of getting petty at Star and she turns out to be this cool warrior queen with a tragic backstory. I liked that! I thought she was becoming a very nuanced and well-rounded character that would help build Star.

Then season 4 happens and she’s back to being super petty. “Oh well you gave my crown to your new best friend so I can’t possibly lift a finger to help you or anyone, go off and handle this crisis on your own my unstable teenage daughter. P.S. Actually I’m forming an alliance with Nazi ghosts to overthrow your friend who I ‘don’t trust’ for reasons totally unrelated to the fact she married a member of the hated underclass.” What even? I could buy her genuinely feeling exhausted from queening and grateful to pass the buck to someone else for once even if from an objective standpoint it’s a bad idea, but we see no evidence of that. By all appearances she loved being queen and was incredibly good at it -- and we see that all over again the moment she gets over herself and builds the human commune.

And this all interacts so weirdly with the monster reintegration subplot. At first I was actually pretty interested in the setup this season -- yes, you can’t just sign a law freeing the oppressed and expect that to be the end of it! Things are going to be awkward and it will take a lot of work to create lasting stability! And then... we spend all our time on how hard it is for the dispossessed humans who still apparently have infrastructure and civilization and a lot of stuff they sure didn’t seem to allow the monsters. Sorry, humans, after the first few times I no longer care that you want to take back the homes you stole from this world’s original inhabitants instead of just building a new one, which as Moon shows is a totally valid option. Why did we get episode after episode on the humans’ feelings, but only the tiniest of bit scenes on how the monsters felt about regaining everything they’d lost?

And Eclipsa. Poor, poor Eclipsa. Everyone is so awful to her and she just rolls over and takes it every single time. We spend so many stupid, stupid plotlines on her trying to get peoples’ approval... why? She is a monarch, not a president. As a rebel princess she should be fully aware that she can’t please everyone and doesn’t need to. Why does she care so much about the humans’ opinion of her? Why do we have to care so much? Where are all the monsters in this -- why were none of them upvoting her during the song?

And then okay, so she’s neglecting her duties as queen to obsess over freeing her husband, which is bad because... Globgor was actually evil, oh no! Except LOL J/K he was a perfect saint like all the other monsters so actually his imprisonment really was a heinous crime and Eclipsa was totally justified in spitting on the Magic Commission’s laws trying to free him. And after all this, she thanks Moon for purposefully trying to get her and her family imprisoned and/or killed on false charges because it happened to work out well? How long does she have to keep apologizing for the abuse other people heap on her? She’s been so infantalized -- she was not this much of a doormat or desperate for approval in season 3, but now all she cares about is her family and popularity contests.

I suppose it all comes back to the fact our culture just can’t accept the oppressed as justified in fighting back or lashing out. The only reason it’s ever wrong to hurt people is if they are absolute saints who would never hurt a fly. Eclipsa and the monsters can’t ever be angry or fight back, because then they wouldn’t be sympathetic anymore. That trope is just so, so slimy to me. It gets progressive brownie points because hey, it’s saying oppression is bad! But what it’s actually depicting is an idealized fantasy of oppression that never actually exists in reality, so that when people see real oppression they can’t recognize it. It’s become so common at this point that I can’t attribute it to ignorance or accident anymore -- this is propaganda.

And it’s such a shame, because this show seemed like it was going in genuinely subversive directions -- but no, when it comes time to wrap up, everything has to snap back to a standard narrative. I also had this problem with Steven Universe, and I'm worried this is going to be a pattern. The writers seemed genuinely interested in these themes and in telling a different story -- why else would we spend so much time on Eclipsa turning out be completely justified, on Star confronting her own privilege, on Tom and Star’s relationship, on all these subversive elements that at the last minute turn out to not matter? Was I misreading it the whole time, and they were just so staggeringly incompetent they thought they were sending the complete opposite messages of what they were? Or is there something more sinister to this, some kind of proclamation from on high saying they had to insist they were just kidding the whole time?

[periodicresetofcivilizations]

“Catholicism, 100% Roman like a Hawaiian pizza.” 🍕✝️

"Conflating Christianity with Catholicism; two things diametrically-opposed.

It's to be expected from an ignorant simpleton intent on hating Christ. Willful ignorance, at its best."

Me:

Typical tribal mentality, clinging to a chthonic cult of abandonment. Christianity is inherently degenerate; the only remnant of value in Catholicism is its preservation of rites (though devoid of true understanding). Beyond that, Christianity offers nothing valuable—only the production of ghouls, destined for reintegration into the Earth’s primordial forces, their true origin.

Metaphysical part:

Title: The Subversion of Rome: Christianity’s Dissolutive Role in the Western Tradition

Tags: #Rome #Christianity #Decadence #SpiritualSubversion #ImperialDecline #MetaphysicalWar #AntiTradition #KaliYuga #Evola #Traditionalism

Decline of Roman Virtus – Christianity accelerated the erosion of Roman virtus, replacing the heroic and patrician ethos with a morality of humility, sin, and passive salvation.

Asiatic and Semitic Influences – The religion emerged from Judaic messianism and Eastern cults, importing a spirituality of suffering, egalitarianism, and divine abasement alien to the Roman-Indo-European spirit.

Rejection of Imperial Sacrality – Christians refused the sacrum of the Empire, denying the fides owed to Caesar and undermining the unity of spiritual and temporal authority (regnum et sacerdotium).

Dualism and Deconsecration – Christian supernaturalism severed nature from the divine, demonizing the ancient cosmic religion and fostering an asceticism hostile to life and hierarchy.

Anti-Heroic Pathos – Early Christianity stigmatized the active, warrior-aristocratic ideal, replacing it with a slave morality of redemption through suffering and grace.

Egalitarian Subversion – The doctrine of universal brotherhood negated the Roman principle of organic hierarchy, laying the groundwork for later democratic and collectivist degenerations.

The Feminine Devolution – The cult of the "Mother of God" revived chthonic, telluric religiosity, contrasting with the Olympian, masculine spirituality of Rome’s origins.

Imperial Degeneration – Even as the Caesars upheld solar and liturgical symbolism, their power waned amid Christian infiltration, which corroded the last remnants of traditional legitimacy.

The Ass as Symbol – The ass, an infernal emblem in multiple traditions, accompanied Christ’s mythos, signaling Christianity’s role as a dissolutive force in the Roman cosmos.

The Kali Yuga Acceleration – Christianity epitomized the Dark Age’s inversion, exalting the lowest human type (the sinner, the outcast) and dismantling the last structures of the ancient sacred order.

Conclusion: Rome fell not merely from external pressures but from an internal spiritual betrayal—Christianity severed the West from its transcendent roots, setting the stage for centuries of decline. Only a return to the Imperium of the Spirit can reverse this dissolution.

The rise of Christianity signaled the onset of irreversible decline. Rome, once a sacred and virile civilization rooted in ius, fas, and mos, had severed itself from its primordial Atlantic and Etruscan-Pelasgian origins, crushing the remnants of Southern decadence and resisting foreign cults. Yet, despite its earlier resistance, Rome succumbed to the Asiatic tide—mystical, pantheistic, and effeminate cults that eroded its inner virtus and corrupted its imperial essence.

The Caesars, rather than reviving the Roman spirit through hierarchy and selection, imposed a sterile centralization, dissolving distinctions of rank and citizenship. The Senate’s decline mirrored the empire’s disintegration, as the imperial idea—though still sacred in form—became a hollow symbol, carried by unworthy hands. Even those with traces of ancient Roman dignity, like Julian, could not reverse the decay.

The imperial age was marked by contradiction: while its theology of kingship grew more refined—evoking solar symbolism, divine laws, and liturgical consecration—the reality was one of chaos. The Caesars were hailed as bringers of a new Golden Age, their adventus likened to a mystical epiphany, their rule tied to cosmic signs. Yet this sacred façade could not mask the empire’s inner collapse—a descent into leveling, cosmopolitanism, and spiritual ruin.

This was but a fleeting light in an era dominated by dark forces—passions, violence, and betrayals spreading like a plague. Over time, the situation grew ever more chaotic and bloody, despite occasional strong leaders who imposed order on a crumbling world. Eventually, the imperial function became merely symbolic; Rome clung to it desperately amid relentless upheavals. Yet, in truth, the throne stood empty. Christianity only deepened this disintegration.

While primitive Christianity contained diverse elements, we must not overlook their fundamental opposition to the Roman spirit. My focus is not on isolated traditional fragments within historical civilizations, but on the overall function and direction of these currents. Thus, even if traces of tradition persist in Christianity—particularly Catholicism—they do not negate its essentially subversive nature.

We recognize the ambiguous spirituality of Judaism, from which Christianity emerged, as well as the decadent Asiatic cults that aided its spread beyond its origins.

Christianity’s immediate precursor was not traditional Judaism but rather prophetic currents dominated by notions of sin and expiation—a desperate spirituality that replaced the warrior Messiah (an emanation of the "Lord of Hosts") with the suffering "Son of Man," a sacrificial figure destined to become the hope of the afflicted and the object of an ecstatic cult. The mystical figure of Christ drew power from this messianic pathos, amplified by apocalyptic expectations. By proclaiming Jesus as Savior and rejecting the "Law" (Jewish orthodoxy), early Christianity embraced themes intrinsic to the Semitic soul—themes of division and decline, antithetical to true tradition, particularly the Roman one. Pauline theology universalized these elements, severing them from their origins.

Orphism, meanwhile, facilitated Christianity’s spread not as an initiatory doctrine but as a profanation akin to Mediterranean decadence—centered on "salvation" in a demotic, universalist sense, detached from race, caste, and tradition. This appealed to the rootless masses, culminating in Christianity’s crystallization as an antitraditional force.

Doctrinally, Christianity is a degenerate Dionysianism, appealing to irrationality rather than heroic or sapiential ascent. It substitutes faith for initiation, feeding on the anguish of a fractured humanity. Its eschatological terror—eternal salvation or damnation—deepened this crisis, offering only the illusory liberation of the crucified Christ. Though bearing traces of mystery symbolism, Christianity debased it into sentimental mysticism, reducing the divine to human suffering.

Unlike the Roman and Indo-European spirit, which upheld divine impassibility and heroic distance, Christianity embraced a pathetic soteriology—the dying god of Pelasgic-Dionysian cults, now absolutized ("I am the way..."). The virginal birth and Marian cult further reflect the Great Mother’s influence, antithetical to Olympian virility. The Church itself adopted the Mother archetype, fostering a piety of abjection—prayerful, sin-conscious, and passive.

Early Christianity’s hostility toward virile spirituality—denouncing heroic transcendence as pride—confirms its emasculated nature. Even its martyrs, though fanatical, could not redeem Christianity’s essence: a lunar, priestly decline.

Christian morality reveals clear Southern and non-Aryan influences. Whether equality and love were proclaimed in the name of a god or a goddess matters little—this belief in human equality stems from a worldview antithetical to the heroic ideal of personality. Such egalitarianism, rooted in brotherhood and communal love, became the mystical foundation of a social order opposed to the pure Roman spirit. Instead of hierarchical universality—which affirms differentiation—Christianity promoted collectivity through the symbol of Christ’s mystical body, an involutive regression that even Romanized Catholicism could not fully overcome.

Some credit Christianity for its supernatural dualism, yet this derives from Semitic thought, functioning in direct opposition to traditional dualism. Traditional doctrine saw the two natures as a basis for higher realization, whereas Christian dualism rigidly opposes natural and supernatural orders without subordination to a higher principle. This absolutized division negated active spiritual participation, reducing man to a mere "creature" severed from God by original sin—a Jewish-derived concept that deepened the divide.

Christian spirituality thus framed divine influence passively—as grace, election, or salvation—while rejecting heroic human potential. Humility, fear of God, and mortification replaced active transcendence. Though fleeting references to spiritual violence (Matthew 11:12) or divine potential (John 10:34) exist, they had no real impact. Christianity universalized the path of the inferior human type, reflecting the decline of the Kali Yuga.

The discussion concerns man’s relationship with the divine. A second consequence of Christian dualism was the desacralization of nature. Christian "supernaturalism" led to the definitive misunderstanding of the natural myths of antiquity. Nature was stripped of its living essence; the magical and symbolic perception that underpinned the priestly sciences was rejected and condemned as "pagan." After Christianity’s triumph, these sciences rapidly degenerated, leaving only a weakened remnant in later Catholic ritual traditions. Nature thus came to be seen as foreign, even demonic. This shift also laid the groundwork for a world-denying, life-rejecting asceticism (Christian asceticism), entirely opposed to the classical Roman spirit.

The third consequence unfolded in the political sphere. The declarations "My kingdom is not of this world" (John 18:36) and "Render unto Caesar what is Caesar’s, and unto God what is God’s" (Matt. 22:21) struck directly at the traditional concept of sovereignty and the unity of spiritual and temporal power, which Imperial Rome had formally restored. According to Gelasius I, no man after Christ could be both king and priest; any claim to unite sacerdotium and regnum was deemed a diabolical counterfeit of Christ’s unique priestly kingship. Here, the clash between Christian and Roman ideals erupted openly.

The Roman pantheon, ever inclusive, could have accommodated the Christian cult as merely another sect emerging from Jewish schism. Imperial universalism sought to unify and order all cults without suppressing them, demanding only a supreme fides—a ritual acknowledgment of the transcendent principle embodied in the Augustus. The Christians refused this act, rejecting the sacrificial offering before the imperial symbol as incompatible with their faith. This obstinacy, incomprehensible to Roman magistrates, fueled the martyrdom epidemic.

Thus, a new universalism, rooted in metaphysical dualism, displaced the old. The traditional hierarchical view—where loyalty carried supernatural sanction, since all power descended from above—was undermined. In this fallen world, only the civitas diaboli remained possible; the civitas Dei was relegated to an otherworldly plane, a gathering of those who, yearning confusedly for the beyond, awaited Christ’s return. Where this idea did not breed defeatism and subversion, where Caesar still received "what was Caesar’s," fides was reduced to secularized, contingent obedience to mere temporal power. Paul’s dictum—"all authority comes from God"—proved hollow, stripped of real force.

Thus, while Christianity upheld a spiritual and supernatural principle, historically it acted in a dissociative and destructive manner. Rather than revitalizing the materialized and fragmented remnants of the Roman world, it introduced a foreign current, aligning with what in Rome had ceased to be Roman—forces that the Northern Light had once held in check throughout an entire cycle. Christianity severed the last remaining connections and hastened the demise of a great tradition. Rutilius Namatianus rightly equated Christians with Jews, as both were hostile to Rome’s authority. He accused the former of spreading a pestilence (excisae pestis contagia) beyond Judea, and the latter of corrupting both race and spirit (tunc mutabantur corpora, nunc animi).

The symbolism of the ass in the Christian myth is revealing. Present at Christ’s birth, the flight to Egypt, and his entry into Jerusalem, the ass traditionally represents an infernal, dissolutive force. In Egypt, it was sacred to Set, the antisolar deity of rebellion. In India, it was the mount of Mudevi, the infernal feminine. In Greece, it was tied to Hecate and the chthonic realm, consuming Ocnus’s work in Lethe. This symbol marks the hidden force behind primitive Christianity’s success—a force that rises where the "cosmos" principle wavers.

Christianity’s triumph was only possible because the Roman heroic cycle had been exhausted: the "Roman race" broken in spirit (evidenced by Julian’s failed restoration), traditions faded, and the imperial symbol degraded amidst ethnic chaos and cosmopolitan decay.

[mariacallous]

The Kyiv Independent Ukraine Daily: Wednesday, November 23

Ukrenergo: Russian attacks damaged nearly every big thermal, hydroelectric station in Ukraine. Volodymyr Kudrytskyi, the head of Ukraine's state grid operator Ukrenergo, said that the level of damage to the energy system is "colossal."

Zelensky: Ukraine creating 'invincibility centers' if Russian attacks knock power out. If massive Russian strikes continue to take place on energy infrastructure and the electricity supply cannot be restored for hours, Ukrainians will be able to access "invincibility centers" to access all basic services, President Volodymyr Zelensky said in his daily briefing.

Interior Ministry: Russian forces kidnap Ukrainian mayors in Kherson Oblast. Russian troops have kidnapped the mayors of several communities in Kherson Oblast and brought them to the east bank of the Dnipro River, the Interior Ministry reported on Nov. 22.

Occupation government claims two drones shot down over Sevastopol. Mikhail Razvozhaev, head of the illegal Russian occupation government in Ukraine's Sevastopol, said that the drones had been downed near the Balaklava Thermal Power Plant in the city. He added that there were no casualties and no damage to civilian infrastructure.

Reznikov: Russia has used most of its high-precision missile arsenal in Ukraine. According to the data published by Ukraine's Defense Minister Oleksii Reznikov, Russia has 119 Iskander missiles left in stock compared to 900 before the start of the full-scale invasion of Ukraine.

Iranian, Ukrainian experts meet to discuss Russia’s use of Iranian drones. “Ukraine has informed Iran that the consequences of complicity in the Russian aggression will be incommensurable with the potential benefits of cooperation with Russia,” Oleh Nikolenko, a spokesman for Ukraine's Foreign Ministry, told CNN.

SBU conducts raid at historic Kyiv monastery. Ukraine’s Security Service (SBU) conducted a "counterintelligence" operation at Kyiv's Pechersk Lavra and other locations of the Ukrainian Orthodox Church to counter alleged "subversive activities of the Russian special services in Ukraine," the SBU said in a Telegram post.

Ukrainian prosecutors open criminal case into shootout involving Russian POWs. The Prosecutor General's Office said it was investigating video footage that appears to show a Russian soldier opening fire on Ukrainian troops when other Russian soldiers were surrendering as prisoners of war.

Reintegration Ministry: Ukraine returns bodies of 33 fallen soldiers. The bodies of 33 Ukrainian service people were returned to Ukraine, the Reintegration of Temporarily Occupied Territories Ministry reported on Nov. 22. Ukraine has reportedly returned 721 fallen service people thus far.

The human cost of Russia’s war

Zaporizhzhia Oblast Governor: Russian shelling of Orikhiv kills 1 person, injures 2. Russian forces attacked a humanitarian aid distribution point at a school in Orikhiv, Zaporizhzhia Oblast, Zaporizhzhia Oblast Governor Oleksandr Starukh reported on Nov. 22. A social worker was killed and two people were injured due to the attack.

Local official: Russian strikes at Kherson kill 3 people. According to Suspilne media outlet, 12 sites have been hit in Kherson as of 3:30 p.m.

Governor: Russian forces kill 4 civilians, injure 4 in Donetsk Oblast. Russian attacks killed civilians in Bakhmut, Heorhiivka, Kurakhove, and Petrivka, Donetsk Oblast Governor Pavlo Kyrylenko reported on Nov. 22. Four civilians have also been injured by Russian attacks in the past 24 hours, Kyrylenko said. It is not possible to determine the number of casualties in Mariupol and Volnovakha.

President’s Office: Russian forces kill 8 people, injure 16 in past day. Three people were killed and 10 wounded in Kherson Oblast, four people were killed and four injured in Donetsk Oblast, and one person was killed and two were wounded in Kharkiv Oblast, Deputy Head of the President’s Office Kyrylo Tymoshenko reported on Nov. 22.

General Staff: Russia has lost 85,000 troops in Ukraine since Feb. 24. Ukraine’s General Staff reported on Nov. 22 that Russia had also lost 2,895 tanks, 5,827 armored fighting vehicles, 4,393 vehicles and fuel tanks, 1,882 artillery systems, 395 multiple launch rocket systems, 209 air defense systems, 278 airplanes, 261 helicopters, 1,537 drones, 480 cruise missiles, and 16 boats.

International response

US to provide Ukraine with $4.5 billion as direct budget support. The U.S. will start disbursing the funds in the next few weeks, which will help Ukraine improve economic stability and support critical government services, Treasury Secretary Janet Yellen said on Nov. 22.

EU gives Ukraine another 2.5 billion euros for reconstruction. The bloc plans to provide a total of 18 billion euros to Ukraine in 2023, according to European Commission President Ursula von der Leyen.

Official: EU to seize assets of those evading sanctions against Russia. The European Commission aims to issue a directive within days to enable the confiscation of assets belonging to those trying to evade sanctions against Russia, the Irish Times reported, citing EU Justice Commissioner Didier Reynders.

WSJ: Senators ask Biden administration to supply Ukraine with drones. A group of 16 U.S. senators from the Democratic and Republican parties have written a letter to Defense Secretary Lloyd Austin, calling on the administration to provide Ukraine with MQ-1C Gray Eagle combat drones, the Wall Street Journal reported.

Russian Gazprom threatens to cut gas flows to Europe via Ukraine. Russian state-owned energy monopolist Gazprom said on Nov. 22 that about 52 million cubic meters of gas meant to be transported through Ukraine to Moldova are being kept in Ukraine. Kyiv denied the accusations.

In other news

Ukrainian dissident Yurii Shukhevych dies at 89. Ukrainian dissident Yurii Shukhevych, the son of Roman Shukhevych, who was the commander of the Ukrainian Insurgent Army, died on Nov. 22 in Germany, where he was undergoing medical treatment, news outlet NTA reported, citing Yurii’s wife, Natalia Shukhevych.

Foreign Ministry: Ukraine summons Hungarian ambassador amid Orban’s scarf controversy. Ukraine’s Foreign Ministry spokesperson Oleh Nikolenko said on Nov. 22. that Ukraine has summoned the Hungarian ambassador after Hungarian Prime Minister Viktor Orban attended a football match wearing a scarf depicting a historical map of Hungary that included Ukrainian territories.

[nyktipolos]

In this context we must also reconsider the portrayal of women's sexuality as something diabolical, the quintessence of female 'magic,' which is central to the definition of witchcraft. The classic interpretation of this phenomenon blames it on the inquisitors' sexual prurience and sadism born out of their repressive ascetic lives. But, although the participation of ecclesiastics in the witch hunt was fundamental to the construction of its ideological scaffold, by the sixteenth and seventeenth centuries, when the witch hunt was most intense in Europe, the majority of witch trials were conducted by lay magistrates an dpaid for and organized by city governments. Thus, we must ask what female sexuality represented in the eyes of the new capitalist elite in view of their social-reformation project and institution of a stricture discipline of labor. A preliminary answer, drawn from the regulations introduced in most of Western Europe in the sixteenth and seventeenth centuries with regard to sex, marriage, adultery, and procreation, is that female sexuality was both seen as a social threat and, if properly channeled, a powerful economic force. Like the Fathers of the Church and the Dominican authors of the Malleus Maleficarum (1486), the nascent capitalist class needed to degrade female sexuality and pleasure. Eros, sexual attraction, has always been suspect in the eyes of political elites, as an uncontrollable force. [...] The Fathers of the Church, who in the fourth century AD went to the African desert to escape the corruption of urban life and presumably the enticements of Eros, had to acknolwedge its power, being tormented by a desire that they could only imagine to be inspired by the Devil. Since that time, the need to protect the cohesiveness of the Church as a patriarchal, masculine clan and to prevent its property from being dissipated because of clerical weakness in the face of female power, led the clergy to paint the female sex as an instrument of the Devil -- the more pleasant to the eye, the more deadly to the soul. [...] Whether Catholic, Protestant, or Puritan, the rising bourgeoisie continued this tradition, but with a twist, as the repression of female desire was placed at the service of utilitarian goals such as the satisfaction of men's sexual needs and more importantly the procreation of an abundant workforce. Once exorcised, denied its subversive potential through the witch hunt, female sexuality could be recuperated in a matrimonial context and for procreative needs. Compared with the Christian praise of chastity and asceticism, the sexual norm instituted by the burgher/capitalist class with the Protestant reintegration of sex into matromonial life as a 'remedy to concupiscence' and the recognition of a legitimate role for women in the community as wives and mothers has often been portrayed as a break with the past. But what capitalism reintegrated into the realm of acceptable female social behavior was a tamed, domesticated form of sexuality, instrumental to the reproduction of labor power and the pacification of the workforce. In capitalism, sex can exist but only as a productive force at the service of procreation and the regeneration of the waged/male worker and as a means of social appeasement and compensation for the misery of everyday existence. [...] the restriction of women's sexuality to marriage and procreation, together with wifely unconditional obedience, was instituted in every country -- regardles sof its religious creed -- as the pillar of social morality and political stability. And, indeed, of no crime were 'witches' as frequently accused as 'lewd behavior,' generally associated with infanticide and an inherent hostility to the reproduction of life. Outside these parameters, outside of marriage, procreation, and male/institutional control, for the capitalists as well, female sexuality has historically represented a social danger, a threat to the discipline of work, a power over others, and an obstacle to the maintenance of social hierarchies and class relations. [...]

Federici, Silvia. Witches, Witch-Hunting, and Women. PM Press, 2018.

[howwelldoyouknowyourmoon]

Disciplining the Mind – North Korean style

Sun Myung Moon was in North Korea from 1946-1950.

Ron Paquette spoke to one of Moon’s sons about indoctrination: “And I said in many ways it reminds me sometimes of the communist camps, and at that point he said: ‘Yeah I know,’ he said, ‘and Father learned that when he was in prison camp,’ and I kept trying to make the point that no, no, the way we bring in people, and the way we control people is kind of like the way this goes on in North Korean prison camps, and he kept saying ‘I know.’” from “Reverend Sun Myung Moon: Emperor of the Universe” TV special (Ron Paquette speaks at 23 minutes)

Review: “When the history of North Korea is discussed, the focus is usually on the division of the peninsula, the installation of a pro-Soviet regime, and the application of communism. But Charles K. Armstrong went far beyond this approach in this work.

Armstrong went through several aspects of North Korean society, touching upon even art, to show how the government’s authority and ideology touched upon every aspect of daily life and every imaginable segment of society. To his credit, he highlights the communists’ significant overturning of traditional Korean classes, as the communists placed the peasantry on top.

A sound work free of political bias which examines what the North Koreans did between August 14, 1945 and June 25, 1950, in their attempt to revolutionize their half of the peninsula.”

The North Korean Revolution, 1945–1950 By Charles K. Armstrong

Series: Studies of the Weatherhead East Asian Institute, Columbia University Paperback: 288 pages Publisher: Cornell University Press; 1 edition (February 19, 2004) ISBN-13: 978-0801489143

North Korea, despite a shattered economy and a populace suffering from widespread hunger, has outlived repeated forecasts of its imminent demise. Charles K. Armstrong contends that a major source of North Korea’s strength and resiliency, as well as of its flaws and shortcomings, lies in the poorly understood origins of its system of government. He examines the genesis of the Democratic People’s Republic of Korea (DPRK) both as an important yet rarely studied example of a communist state and as part of modern Korean history.

North Korea is one of the last redoubts of “unreformed” Marxism-Leninism in the world. Yet it is not a Soviet satellite in the East European manner, nor is its government the result of a local revolution, as in Cuba and Vietnam. Instead, the DPRK represents a unique “indigenization” of Soviet Stalinism, Armstrong finds. The system that formed under the umbrella of the Soviet occupation quickly developed into a nationalist regime as programs initiated from above merged with distinctive local conditions. Armstrong’s account is based on long-classified documents captured by U.S. forces during the Korean War. This enormous archive of over 1.6 million pages provides unprecedented insight into the making of the Pyongyang regime and fuels the author’s argument that the North Korean state is likely to remain viable for some years to come.

pages 210-214

Disciplining the Mind In the North Korean surveillance regime, social discipline was ideally not something to be imposed by outside regulation and coercion. Discipline was to be internalized through self-examination and reform at the individual level, and “thought struggle“ leading to “thought unification“ at the collective level, North Korean communism shared with its counterparts in China and Vietnam, as well as (with a different ideological content) prewar militarist Japan, a strong emphasis on drawing the wayward individual into political conformity through reeducation and reform rather than physical coercion and punishment. The most dramatic example of this was the public ritual of “‘self-criticism” (cha-a pi’p’an or chagi pip’an).

Originally a Soviet technique, self-criticism was used to a much greater degree by the North Koreans and Chinese, and became well-known in the West during the Korean War as part of communist “brainwashing.” It may be that in cultures deeply influenced by neo-Confucian notions of the innate goodness and spiritual malleability of human beings, all deviants are in theory capable of being reformed through self-reflection and reeducation. Self-criticism was the public expression of this reform, through which the genuinely repentant individual could be reintegrated into the community. Its quasi-religious nature has often been noted, although the public nature of self-criticism is much more like evangelical Protestant “testimony” than Catholic confession.

What the Korean communists called “thought unity“ (sasang t’ongi’l), or what the American observers in their characteristic fashion called “totally conditioned public opinion,” was a theme the state and every social organization in North Korea constantly stressed. This stress on ideological conformity derived not only from Soviet influences, but also was clearly resonant with the relentless “thought policing” of the late colonial period, albeit with a very different political content. The North Korean regime put enormous resources into propaganda, as we have seen in the previous chapter, both to encourage support for the regime as well as to uproot subversive ideas that might aid the Americans and the South Korea agents who were suspected behind every corner. Thought had to be free of all reactionary taint and politically pure. The undisciplined mind was a thing to be feared.

Disciplining the Body One final object of discipline stressed in the North Korean literature was the human body. Immediately Following the creation of the DPRK, there was a considerable emphasis on hygiene, sports, and physical purity. The individual had a duty to perfect his physical condition in order to strengthen the society and better serve the state. In particular, there was an emphasis on large, coordinated group sporting events, the precursors of the “mass games” that would in later years be a hallmark of North Korean entertainment for visiting foreign delegations. In North Korea of the 1940s, images abounded of parades of young athletes carrying flags, group calisthenics, and public drills celebrating holidays and events of all kinds. This too had a resonance not only with the Soviet Union and other communist societies, but also prewar Japan and, further afield, the mass-mobilizing states of Fascist Italy and Nazi Germany.

The extent to which society was portrayed as an organic unit to which the individual contributed his entire physical and spiritual being, in which “all hearts beat as one” (to use a later North Korean phrase) was probably closest to Imperial Japan. But, as John Dower has pointed out, the Japanese government chose to portray such a rigid image of national unity precisely because many feared that the masses did not share in the virtues the state espoused. The state seemed to be attempting to create a sense of unity and political cohesion in part through the active involvement of the individual in public, physical displays of bodily conformity. These would not be the “docile bodies” that Foucault refers to, but “active bodies” moving in choreographed unity, sports reflecting the indivisible purpose of the nation in all areas of politics, economics, and culture.

The well-trained individual body was a synecdoche of, and a prerequisite for, a well-functioning body politic. Both had to be disciplined, strong, and determined. The inaugural issue of Inmin ch’eyuk (People’s Physical Education) in February 1949 proclaimed that physical training “will help realize complete national unification and democratic development.” Physical education was the “firm foundation” of the people’s economic development and the defense of the Fatherland. Although there were already more than 60,000 members of 11,208 athletic groups in the North, there was still a need to “permeate physical education more broadly among the people,” to replace the antiquated Japanese physical education system, and to educate all people in the workplace, farm, and school to become good comrades. Everywhere the nation was supposed to walk in step, both literally and figuratively.

Internalizing Security After the creation of the Democratic People’s Republic in 1948, the North Korean documents show an increasing concern with external dangers to the nation and social discipline appears increasingly militarized. Although references to “reactionary elements” and “national traitors” within North Korea diminishes, criticism of reaction and national betrayal is increasingly focused on South Korea and talk of “defending the Fatherland” ( chogukk powi ) escalates. At the same time, there is a move away from the negative elimination of “bad elements” to the positive creation of “thought unity” within the party and local People’s Committees and the spiritual and physical training of individuals, all linked in turn to the defense of and integration into the state that represents the “national subject,” the Democratic People’s Republic of Korea. There is, in short, an unbroken continuum from the internal discipline of the individual to the external defense of the nation.

Local counties and villages were linked to the national security/military complex through the Self-Defense Units ( chawidae ), supervised by the Procurator’s Office, which was in turn part of the Ministry of Internal Affairs. Self-policing institutions were a common feature of traditional Korean villages, but it was the Japanese colonial authorities who first linked these organizations effectively to the centralized police forces and the state.86 The North Korean state also drew on this system of local self-defense, but the social hierarchy was reversed: rather than being headed by the village elders, held in respect due to their age and perhaps a modicum of Confucian education, the local Self-Defense Units were run by local peasants who were generally both poor and young. In the village of Tongmyon in South P’yong’an, for example, most of the twenty Self-Defense Unit members employed in the local police substation were in their early thirties, all were poor peasants, and two were women.87

The responsibilities of the Self-Defense Units were broad, including the dissemination of state policy (including foreign policy), protection against “infiltration of reactionary elements,” and security from fire and theft.88 At the first meeting of the Tongmyon Self-Defense Unit in October 1949, the members promised to “work for the benefit and productivity of the local people,” to “expose and smash reactionaries and puppets and their helpers,” and above all to “overcome all difficulties and discipline ( hullyonhada )” themselves “for obedience to the demands of the state.”89

86. Likewise, the Japanese in Taiwan made effective use of the traditional Chinese baojia neighbohood family system of local security. See Chen, “Police and Community Control Systems,” 226.

87. RG 242, SA 2005, 4/36. “Personal History of Each Village Guard,” Tongmyon Police Sub-Station, 1949 (“top secret”)

88. RG 242, SA 2009, 8/58. Poster on responsibility and mission of Self-Defense Units, belonging to Cell Section, Kangwon Provincial Public Procurator’s Office, 4 November 1947.

89. RG 242, SA 2005, 4/36. “Record of the First Meeting of the Self-Defense Unit,” Tongmyon Police Sub-Station, 12 October 1949.

90. RG 242 contains a “handbook” on self-criticism, a translation of a 1927 Soviet document, which states that “self-criticism [ chagi pip’an ] is a method of promoting revolutionary consciousness of party members, cadres, and ordinary working-class.” RG 242, SA 2009. 7/32. Propaganda Section Chinnamp’o Korean Communist Party Committee, May 1946. Party members also circulated translations of Chinese articles on “Thought Guidance” by Mao, Liu Shaoqi, Zhu De, and others, indicating the mix of both Soviet and Chinese influences in postliberation North Korea. See RG 242, SA 2009, 6/73.

91. Prewar Japanese tenko (conversion) of “thought criminals” used techniques quite similar to later North Korean and Chinese “reeducation” See Mitchell, Thought Control, 127-47. As mentioned earlier, many Korean communists had themselves been objects of tenko campaigns during the colonial period.

92. For a brief description of self-criticisim in North Korea see Schramm and Riley, “Communication in the Sovietized State.” 764.

93. State Department, North Korea, 91.

94. John W. Dower, War without Mercy: Race and Power in the Pacific War (New York: Pantheon, 1986), 31. For an interpretation of North Korea as a “corporatist” organic state, see Bruce Cummings, “Corporatism in North Korea,” Journal of Korean Studies 3 (1983): 269-94.

95. Foucault, Discipline and Punish, trans. Alan Sheridan (New York: Vintage, 1979), 135-169.

96. RG 242, SA 2008, 10/122 Inmin Ch’eyuk 1, no. 1 (February 1949): 1.

Moon: “… you must know the knack of holding and possessing the listeners’ hearts. If there appears a crack in the man’s personality, you wedge in a chisel, and split the person apart.”

United States Congressional investigation of Moon’s organization

Politics and religion interwoven

The Resurrection of Rev Moon