While Holden converses with Mr. Antolini, who steers the conversation towards Holden and aspects of his psyche, a prediction of Holden's future (what it may be, hold for him) appears; this future referred to as "...a terrible, terrible fall... (Salinger 186)" The sentences begin: "It may be the kind [of fall] where... Then again you may just pick up enough education to... Or you may end up in... (186)"; informal, inebriated palaver, heard by a youngster's ears, are read through the clouded goggles of matured adolescence that Salinger forces and keeps upon us, through his quite effective methods of story-telling.
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951
While watching the show with Sally, Holden remembers watching "Hamlet" with D.B. and Phoebe. He comments that he got a big bang out of watching "...Ophelia...sort of horsing around with her brother... (Salinger 117)," which was "the best part in the whole picture... (117)" "But you don't see that kind of stuff much..." indicates Holden's love of actors' comfortability to live while performing (117).
Holden also confides that he has to read the play, rather than watch the actors play it out, as he is always distracted by whether or not the players are "...going to do something phony every minute," phony being considered grand acting by others (117).
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951
Friday, January 28, 2011
Tuesday, January 25, 2011
Reading Journal 2: 1/20
In Chapter 17, Holden, having decided loneliness is too much, and having made a date with an old "girlfriend," Sally, (after watching the show that constituted the date) joins Sally in ice-skating. The struggle to outweighing the fun, they take a break within the bar beside the rink, where she and Holden begin discussing things - not all trivial. On a whim - a method Holden often utilizes in thoughts, actions, feelings - Holden steers the conversation to several topics, beginning with "Did you ever get fed up?" leading to "How would you like to get the hell out of here?" and ending with "You give me a royal pain in the [mule], if you want to know the truth." (Salinger 130, 132, 133) During his ramblings, Sally keeps asking him not to shout - "I wasn't even shouting," - and comments a few times on the fact that Holden makes no sense, though she thinks that mainly because of the blatancy of his conversation, which she mostly drifts through (though usually he doesn't make complete sense because connections he sees and makes are impossible for readers to fully make out): "I don't know what you're even talking about...You jump from one [thing to another]...," "What?... I can't hear you. One minute you scream at me, and the next you [whisper at me]..." (130, 131, 133)
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951.
In Chapter 15, Holden sets up the date with Sally, and encounters two nuns at a deli while killing time. "It isn't important, I know, but I hate it when somebody has cheap suitcases." (Salinger 108) The chapter alternates between his story on suitcases and his conversation with the nuns. Though two completely unrelated things, it seems Salinger was subtley relating the luggage to the Women of Christ. Holden, being well off, carried Mark Cross bags, that "cost quit a pretty penny," while the nuns had "very inexpensive-looking suitcases." ( 108, 108) The comparison, though, is between what is inside the two different containers: in the Mark Cross, petty materialistic things bought with money at the price of the soul (which Holden hints at realizing); in the nuns, genuine spiritualism, peace, a promise of everlasting ecstasy, propelled along by the shell (the body) that seeks money to improve lives and spread the word of God. From then on, a change in Holden occured; nothing really tangible or able to be explained, but he becomes more introverted, searching himself for answers, though his search usually must be provoked (like by Mr. Antolini in Chapter 24).
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951.
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951.
In Chapter 15, Holden sets up the date with Sally, and encounters two nuns at a deli while killing time. "It isn't important, I know, but I hate it when somebody has cheap suitcases." (Salinger 108) The chapter alternates between his story on suitcases and his conversation with the nuns. Though two completely unrelated things, it seems Salinger was subtley relating the luggage to the Women of Christ. Holden, being well off, carried Mark Cross bags, that "cost quit a pretty penny," while the nuns had "very inexpensive-looking suitcases." ( 108, 108) The comparison, though, is between what is inside the two different containers: in the Mark Cross, petty materialistic things bought with money at the price of the soul (which Holden hints at realizing); in the nuns, genuine spiritualism, peace, a promise of everlasting ecstasy, propelled along by the shell (the body) that seeks money to improve lives and spread the word of God. From then on, a change in Holden occured; nothing really tangible or able to be explained, but he becomes more introverted, searching himself for answers, though his search usually must be provoked (like by Mr. Antolini in Chapter 24).
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951.
Reading Journal 1: 1/13
"If you really want to hear about it, the first thing you'll probably want to know is," reading this book is, like, like reading the testament of a teenager who does not know exactly how to get his point across (the '40's male version of a Valley Girl)(Salinger 1). Simple run-on sentences litter the pages, as does "graphic" language and references to things that involve him (talked about as if the feelings, events, etc. are common knowledge); to references only people living in those times will fully comprehend ("...all that David Copperfield kind of crap," - an assumed reference to the long introduction in which Copperfield opens (the "Twilight" of the time))(1). Occuring as often, if not more than, punctuation marks, "and all that," "(it) really does," "I'm not kidding,"' these sayings sometimes make the book tiresome to read. Yet, the story of madness affecting a sixteen-year-old (though funny only half the time, despite several attempts to make light of the situation (though, when funny, you will L.O.L. (not J.K.'ing))), as told from the point of view of the afflicted, written from the pen of a near-thirty-year-old man (written so well and convincingly that those who do not know better may assume it to be a sort of biography), is well worth reading.
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951
Holden Caulfield despises the movies. His brother, D.B., "used to be just a regular writer" but "now he's out in Hollywood... being a prostitute." (Salinger 1, 2) Such a strong label/image for a Hollywood writer. Later in the book, for the details you must read, a confrontation leaves Holden on the ground because of a fist to the gut. The madness is really becoming evident halfway through the book (his imaginings rival the actual event I'm about to divulge, as he sometimes makes a sport of "horsing around") after admitting to being crazy, several times, Holden starts to pretend/act/believe: "[the man he got into a confrontation with put a] bullet in my guts...had plugged me...coming out of the...bathroom with my automatic in my pocket, and staggering around a little bit...I'd hold onto the banister and all, with this blood trickling out of the side of my mouth a little at a time. What I'd do, I'd walk down a few floors - holding onto my guts, blood leaking all over the place...he'd see me with the automatic in my hand and he'd start screaming at me, in this very high-pitched, yellow-belly voice to leave him alone. But I'd plug him anyway. Six shots right through his hairy belly," (21, 103-104). He qualifies this by commenting "The god*** movies. They can ruin you. I'm not kidding." (104)
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1945, 1951.
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1946, 1951
Holden Caulfield despises the movies. His brother, D.B., "used to be just a regular writer" but "now he's out in Hollywood... being a prostitute." (Salinger 1, 2) Such a strong label/image for a Hollywood writer. Later in the book, for the details you must read, a confrontation leaves Holden on the ground because of a fist to the gut. The madness is really becoming evident halfway through the book (his imaginings rival the actual event I'm about to divulge, as he sometimes makes a sport of "horsing around") after admitting to being crazy, several times, Holden starts to pretend/act/believe: "[the man he got into a confrontation with put a] bullet in my guts...had plugged me...coming out of the...bathroom with my automatic in my pocket, and staggering around a little bit...I'd hold onto the banister and all, with this blood trickling out of the side of my mouth a little at a time. What I'd do, I'd walk down a few floors - holding onto my guts, blood leaking all over the place...he'd see me with the automatic in my hand and he'd start screaming at me, in this very high-pitched, yellow-belly voice to leave him alone. But I'd plug him anyway. Six shots right through his hairy belly," (21, 103-104). He qualifies this by commenting "The god*** movies. They can ruin you. I'm not kidding." (104)
Salinger, J.D. The Catcher In The Rye. Boston: Little, Brown Books. 1945, 1945, 1951.
Saturday, December 11, 2010
thINK #2
"The Boy Who Couldn't Die," a sixteen year-old-character in the book of the same name, became "invulnerable" to death by unknowingly becoming a zombie (a mindless creature that roams eternally (obeying its master)), through spiritual means. The common conception of becoming a zombie is that a virus invades your system, putting a stop to all conscious thought, transforming the remaining shell into a creature bent only on sustaining, attempting to satisfy its insatiable hunger; only able to be quelled by ingesting "other" humans. Of all the components of life, there are countless interpretations of each, usually either: spiritual, logical.
"Spiritual Satanism" advocates "using one's brains to their maximum potential" and "does not in any way conflict with science." They "believe that all spiritual and paranormal phenomena can be scientifically explained in a rational manner; scientific knowledge has not yet progressed far enough to comprehend or explain much of the so-called 'supernatural.'" "True Satanism... is based upon total transformation of the soul... The goal of Spiritual Satanism is to apply this knowledge [which was brought by Satan] and transform [their [the ones who practice this religion]] souls into godhead..." Spiritual Satanism apparently strives for the realization of all truths, however natural they may be, while understanding that all is because Satan wills it (which combats with Christians' vehement denial of the theory of evolution). This religion seems to cross the boundries between thought and feeling, utilizing both trains of thought. {I do not advocate Satanism, in any form, though, being a Baptist, I cannot say I am for it, I tolerate it}
Edgar Cayce, "the modern/new Nostradamus," apparently had access to the "Akashic Records" while in self-induced trances. These Records, prophesied of in several ancient religions, more of an allusion to (thought so because of broad interpretations), hold the collective knowledge of every plane of existence. A set of supposed logical data that exists because of and is known only through spiritual means.
"Philosophy of science," once thought to be a solidly founded principle, a way to enlighten (on(SOME) spiritual subjects)(an interpretation, not concrete fact) through the use of logic, reasoning, is beginning to quiver because of "the existence of unobservable entities and processes (atoms, fields, genes [god[s]])."
"To attain evidence that is unnatural is unreliable because it is so outside the realm of materialistic, historical evidence." Knowledge attained "tangibly" is, of course, easy to believe because it is founded, discovered perceptibly. The entire point of religion (things spiritual) is to explain things we know nothing about in ways we can believe; to comfort us; all knowledge in spiritual matters is based on faith - unsure. In this highly logical era, it is understandable that religion suffers, dwells within the shadow of science, leaving those true believers dull and in the dark. The duality of man, the paradoxes, permeate through all creatures of man by man, knowledge discovered through methods we deem secure.
Time travel, a concept highly promulgated in science fiction, has been pondered by actual scientist and has had several theories involving it made (wormholes, those mythical portals scattered in the void, + vehicles = possibility(/ies)).
Time travel, a concept highly promulgated in crystal balls, has been achieved - to the point of knowing of past lives (possible through reincarnation (a highly improbable claim because all prior knowledge is forgotten when a new body is entered by the soul))(no physical evidence to support the claim).
Perhaps the origins of phenomena we encounter on a daily basis may never be fully understood, be it 'cause of skepticism, hard-headedness, or any other flaw branded into our selves by the Creator. Without knowing how or why something came to be, to truly understand stuff - the explanations for things will always be somewhat flawed. All that can be done is to have our salt shakers at the ready and to be content with knowing we know everything about nothing and nothing about everything; logic always being flawed because of all the things we know not of; religino being flawed because of the uncertainty.
"Spiritual Satanism" advocates "using one's brains to their maximum potential" and "does not in any way conflict with science." They "believe that all spiritual and paranormal phenomena can be scientifically explained in a rational manner; scientific knowledge has not yet progressed far enough to comprehend or explain much of the so-called 'supernatural.'" "True Satanism... is based upon total transformation of the soul... The goal of Spiritual Satanism is to apply this knowledge [which was brought by Satan] and transform [their [the ones who practice this religion]] souls into godhead..." Spiritual Satanism apparently strives for the realization of all truths, however natural they may be, while understanding that all is because Satan wills it (which combats with Christians' vehement denial of the theory of evolution). This religion seems to cross the boundries between thought and feeling, utilizing both trains of thought. {I do not advocate Satanism, in any form, though, being a Baptist, I cannot say I am for it, I tolerate it}
Edgar Cayce, "the modern/new Nostradamus," apparently had access to the "Akashic Records" while in self-induced trances. These Records, prophesied of in several ancient religions, more of an allusion to (thought so because of broad interpretations), hold the collective knowledge of every plane of existence. A set of supposed logical data that exists because of and is known only through spiritual means.
"Philosophy of science," once thought to be a solidly founded principle, a way to enlighten (on(SOME) spiritual subjects)(an interpretation, not concrete fact) through the use of logic, reasoning, is beginning to quiver because of "the existence of unobservable entities and processes (atoms, fields, genes [god[s]])."
"To attain evidence that is unnatural is unreliable because it is so outside the realm of materialistic, historical evidence." Knowledge attained "tangibly" is, of course, easy to believe because it is founded, discovered perceptibly. The entire point of religion (things spiritual) is to explain things we know nothing about in ways we can believe; to comfort us; all knowledge in spiritual matters is based on faith - unsure. In this highly logical era, it is understandable that religion suffers, dwells within the shadow of science, leaving those true believers dull and in the dark. The duality of man, the paradoxes, permeate through all creatures of man by man, knowledge discovered through methods we deem secure.
Time travel, a concept highly promulgated in science fiction, has been pondered by actual scientist and has had several theories involving it made (wormholes, those mythical portals scattered in the void, + vehicles = possibility(/ies)).
Time travel, a concept highly promulgated in crystal balls, has been achieved - to the point of knowing of past lives (possible through reincarnation (a highly improbable claim because all prior knowledge is forgotten when a new body is entered by the soul))(no physical evidence to support the claim).
Perhaps the origins of phenomena we encounter on a daily basis may never be fully understood, be it 'cause of skepticism, hard-headedness, or any other flaw branded into our selves by the Creator. Without knowing how or why something came to be, to truly understand stuff - the explanations for things will always be somewhat flawed. All that can be done is to have our salt shakers at the ready and to be content with knowing we know everything about nothing and nothing about everything; logic always being flawed because of all the things we know not of; religino being flawed because of the uncertainty.
Tuesday, November 30, 2010
12 Sentence Story
Ripe fruit refuse sustenance, their vines growing taut over the expanded forms, their color becoming more vivid despite the sinking sun, their creator appalled at the progress, and the foundation growing less stable.
Nature dominates the world; the inhabitants dominate things natural.
All humans, creators at heart, can build anything to manipulate accordingly, and never do they refuse refuse a place to be recycled.
However, Earth feels a growing tension springing from within, then across the sky, behind the towers, inside the beings, and throughout the waters.
Mother runs and revolves and finally discovers a solution to the forthcoming problem.
Yes indeed.
She hoped that they would learn and that the self would be preserved and that her children would have some peace.
Thoughts abound, but none are realized.
In the elements, terrible saviors found, released.
"What did we do to deserve this?"
Descendants prosper, or perish, or become mobile, or remain standing, or fall, or tremble.
Mother Earth, by allowing therepeutic typhoons to rip asunder that which man has laid before Her, by allowing man to pollute Hr with the trash he refuses to clean up, by allowing all forms of existence near Her salutory neglect--wreaks vengeance upon those conscious.
Nature dominates the world; the inhabitants dominate things natural.
All humans, creators at heart, can build anything to manipulate accordingly, and never do they refuse refuse a place to be recycled.
However, Earth feels a growing tension springing from within, then across the sky, behind the towers, inside the beings, and throughout the waters.
Mother runs and revolves and finally discovers a solution to the forthcoming problem.
Yes indeed.
She hoped that they would learn and that the self would be preserved and that her children would have some peace.
Thoughts abound, but none are realized.
In the elements, terrible saviors found, released.
"What did we do to deserve this?"
Descendants prosper, or perish, or become mobile, or remain standing, or fall, or tremble.
Mother Earth, by allowing therepeutic typhoons to rip asunder that which man has laid before Her, by allowing man to pollute Hr with the trash he refuses to clean up, by allowing all forms of existence near Her salutory neglect--wreaks vengeance upon those conscious.
Monday, November 29, 2010
Style Analysis Essay: "America Needs Its Nerds"
Leonid Fridman's urgency in revealing the injustices done on a daily basis against those who practice anti-"anti-intellectualism" conjures up several emotions in readers. Sympathy or empathy is felt for the victims, as Fridman's portrayal is comparable to commercials advertising abused animals, starving children. However, the modern world is already plagued by an overwhelming liberalism, was even in 1990; the (almost) necessary acceptance and respect, (and fear of infringing on these) social requirements. Because of this already instated tolerance, an almost tangible disgust for Fridman spawns ("Really?!" followed by laughter is a common response among readers). Agreed, bullying is a problem that needs to be adressed, solved. Disagreed, the method in which Fridman chose to state this. His advocation of the ever dominant liberalism (when no more propaganda advertising this mindset is needed), the way he conveys his idea(s), his call to arms to embrace those smarter [aimed at those smarter; meant as fuel for the attempted negotiations between these and their tormentors, when these arguments are hardly ever fruitful anyway]; noble in their own rights, laughable when stated by Fridman.
The intellectuals who practice "refusal to conform to society's anti-intellectual values," which indicates that "something (is) very wrong with the system," are ostracized and suffer because of their intellect. The United States is a country of and for the ignorant: those advancements made by the minority taken advantage of by the majority; this fact instills fear into those with aspirations. The inevitable collapse of the world (this country) will come when those "children who prefer to read books rather than play football, prefer to build model airplanes rather than get wasted at parties with their classmates" cease to be individuals.
The shift, "Enough is enough," an example of epanalepsis, seperates his analysis of and stating the problem and his condemning the ways of the greatest country on Earth. The problem, "that someone dedicated to pursuit of knowledge is compared to a freak biting the head off a live chicken," and the analysis, "anti-intellectualism is rampant," correctly summarizes a world threat. Committing treason in the guise of one of the most well known cities on Earth in the U.S., "there are very few countries in the world where anti-intellectualism runs as high in popular culture as it does in the U.S.," Leonid committs hara-kiri; dies a literary martyr, rivalling the burning monks.
"For America's sake, the anti-intellectual values that pervade our society must be fought," a haunting prediction from a modern Nostradamus. Illuminating the sophisticated to the plight affecting their apprentices, Fridman preaches "It is high time to face the persecutors who haunt the bright kid with thick glasses from kindergarted to the grave,"; voices his desire to see bullying taken to ((kangaroo)) court(((s))). The idea that supression only creates more pressure (/will to strive harder) is laughable; the very lives of the future leaders are in the hands of those tyrannically bored and envious true traitors to this country. Maintaining our status is of the upmost importance as it will be impossible "to compete in the technology race with Japan or remain a leading political and cultural force in Europe." [stated even after his damning of the (popular) culture of the U.S.] Inaction by the capable caused by the active may result in our home being forgotten, even wiped out.
Little variety in sentence structure, rhetorical devices, has little impact on the point. Proving himself an intellectual, by using extended, descriptive sentences, the passion emphasizes that much more [more of a look into his past than an article of any relevance]. Imagery set off by a professor's droning; nearly symmetrical sentences/paragraphs; the target audience is appealed to.
Of the limited rhetorical devices used, symploce and epanalepsis, the most stable of the devicese the most evident. In the third paragraph, Fridman explains that the problems in "prestigious academic institution(s)" also affect those inhabitants of "U.S. elementary and high schools,": "Children who prefer to... rather than..., prefer to... rather than..., become social outcasts." Fridman utilizes symploce to reveal the typical hobbies of the two opposites; to subliminally pose the question "Which end of the spectrum do you inhabit?"; to plant a desire in those who bullied to prevent future torture. The shift, "Enough is enough," an example of epanalepsis, provides more structure to the article, subliminally implanting a desire for unity, peace, stability, in the reader.
While I respect Fridman for wanting to put a stop to bullying, I laugh at the way he attempted to spread his word. Wanting to convey to his intelligent audience that he was too a victim via limited variety in sentence structure and rhetorical devices, with repetitive words and phrases meant to stir a strong emotional response that does so only because of the laughter that splutters forth, he fails to bring readers to his side. Bullies were born out of spite, scorn; why else did the "No Bullying" signs that choke hallways come a few years after his "America Needs Its Nerds" plea was published?
(extremely limited and picky internet connection at home; no way to go anywhere else to publish this; distracted by medical conditions still plaguing my sister and I; reasons for the delayed assignment)
The intellectuals who practice "refusal to conform to society's anti-intellectual values," which indicates that "something (is) very wrong with the system," are ostracized and suffer because of their intellect. The United States is a country of and for the ignorant: those advancements made by the minority taken advantage of by the majority; this fact instills fear into those with aspirations. The inevitable collapse of the world (this country) will come when those "children who prefer to read books rather than play football, prefer to build model airplanes rather than get wasted at parties with their classmates" cease to be individuals.
The shift, "Enough is enough," an example of epanalepsis, seperates his analysis of and stating the problem and his condemning the ways of the greatest country on Earth. The problem, "that someone dedicated to pursuit of knowledge is compared to a freak biting the head off a live chicken," and the analysis, "anti-intellectualism is rampant," correctly summarizes a world threat. Committing treason in the guise of one of the most well known cities on Earth in the U.S., "there are very few countries in the world where anti-intellectualism runs as high in popular culture as it does in the U.S.," Leonid committs hara-kiri; dies a literary martyr, rivalling the burning monks.
"For America's sake, the anti-intellectual values that pervade our society must be fought," a haunting prediction from a modern Nostradamus. Illuminating the sophisticated to the plight affecting their apprentices, Fridman preaches "It is high time to face the persecutors who haunt the bright kid with thick glasses from kindergarted to the grave,"; voices his desire to see bullying taken to ((kangaroo)) court(((s))). The idea that supression only creates more pressure (/will to strive harder) is laughable; the very lives of the future leaders are in the hands of those tyrannically bored and envious true traitors to this country. Maintaining our status is of the upmost importance as it will be impossible "to compete in the technology race with Japan or remain a leading political and cultural force in Europe." [stated even after his damning of the (popular) culture of the U.S.] Inaction by the capable caused by the active may result in our home being forgotten, even wiped out.
Little variety in sentence structure, rhetorical devices, has little impact on the point. Proving himself an intellectual, by using extended, descriptive sentences, the passion emphasizes that much more [more of a look into his past than an article of any relevance]. Imagery set off by a professor's droning; nearly symmetrical sentences/paragraphs; the target audience is appealed to.
Of the limited rhetorical devices used, symploce and epanalepsis, the most stable of the devicese the most evident. In the third paragraph, Fridman explains that the problems in "prestigious academic institution(s)" also affect those inhabitants of "U.S. elementary and high schools,": "Children who prefer to... rather than..., prefer to... rather than..., become social outcasts." Fridman utilizes symploce to reveal the typical hobbies of the two opposites; to subliminally pose the question "Which end of the spectrum do you inhabit?"; to plant a desire in those who bullied to prevent future torture. The shift, "Enough is enough," an example of epanalepsis, provides more structure to the article, subliminally implanting a desire for unity, peace, stability, in the reader.
While I respect Fridman for wanting to put a stop to bullying, I laugh at the way he attempted to spread his word. Wanting to convey to his intelligent audience that he was too a victim via limited variety in sentence structure and rhetorical devices, with repetitive words and phrases meant to stir a strong emotional response that does so only because of the laughter that splutters forth, he fails to bring readers to his side. Bullies were born out of spite, scorn; why else did the "No Bullying" signs that choke hallways come a few years after his "America Needs Its Nerds" plea was published?
(extremely limited and picky internet connection at home; no way to go anywhere else to publish this; distracted by medical conditions still plaguing my sister and I; reasons for the delayed assignment)
Monday, November 15, 2010
thINK #1
Fear And Loathing In Las Vegas, a massive "article" written by Dr. Hunter S. Thompson, contains several powerful literary instances of his prowess as a writer ("gonzo" equaling "shocking"). One of the most striking excerpts from this "novel" is about the length of a paragraph; details his and his apparent attorney's literal car-full of intoxicants, more than two-thirds being illegal substances. These two are (almost) always intoxicated, going for great lengths without food, water, sleep (deprivation being the poor man's hallucinogenic), as well.
What would drive a man to push his body so hard, to abuse it with mind-altering, body-deteriorating substances?
Thompson's somewhat comedic, usually disturbing view ("beer" goggles being forced upon the reader as the author dons them) is entertaining and enlightening; pertains to aspects sobriety may cause the majority to overlook. As a journalist, this may have been his only motivation for punishing his body so: to write a piece that would force the readers to continue 'til no more pages remain (pain being universal, fodder for great art). Drug use/drinking/"fasting" is not uncommon among those who...
How to finish this sentence? There has not been identified any characteristics shared among all those who willingly seek an altered state of consciousness (though emotional problems and precarious perceptions (prior to use) are apparently common in these).
Ancient peoples would inebriate themselves to get in touch with a "universal force"-their gods. Holy men, past and modern, do so in the pursuit of enlightenment. Peer pressure, poor living conditions-little supervision; all factors contributing to addiction to these substances.
Any number of possibilities can be named.
I believe one of the most prominent reasons, though, is because reality simply isn't appealing to those who partake.
As stated by James Keenan of "Tool," if you desire for a "cure" to be found, you must destroy your favorite records, as the artists who made them were "r...eal ****'in high," (though this is not always true, of course; a generalization); but one of many ways to say that several aspects of life we take advantage of today have become so because of altering consciousness. Religion is a prime example (Greeks, civilizations prior (and after)).
I believe Cayce, "the other Nostradamus," was at least somewhat intoxicated while writing prophecy, despite the means by which he achieved this supposition (as the aforementioned Holy men and maybe even Nostradamus himself). I find him to be quite a "genius"-more so than Thompson because the drug use, if it indeed existed, was not flaunted by Cayce (subtlety is the key)-agreeing with several of his philosophies. He wrote that everyone has the capacity to do what everyone else (/he) can (/could) do, if willpower is honed and the desire exists. I may be guilty of plagiarism, though I wrote my/this philosophy prior to knowing of Cayce (writing without intoxication though).
I believe life is a journey, a point emphasized by Thompson despite the drama caused by the ever-approaching deadline and hectic-ness; the vehicle we find ourselves in (not a collective body) must be pushed to the limits to know what each of us is capable of (as retardation plagues several of us, in one way or another). The pursuit of enlightenment (/the knowledge of (how to obtain)), apparently able to be achieved through deprivation or gluttony, as it were, is ideal, otherwise a life is wasted. Opening your mind via secular means to escape secular bonds communally, as the filthy, dirty, hippies, would be a utopia; result in the end of the world.
What would drive a man to push his body so hard, to subject it to mind-opening, body-relieving substances?
The will/desire to live
(as we are all sadistic, prolonging Mother's and Father's punishment as long as possible, never wanting it to end).
What would drive a man to push his body so hard, to abuse it with mind-altering, body-deteriorating substances?
Thompson's somewhat comedic, usually disturbing view ("beer" goggles being forced upon the reader as the author dons them) is entertaining and enlightening; pertains to aspects sobriety may cause the majority to overlook. As a journalist, this may have been his only motivation for punishing his body so: to write a piece that would force the readers to continue 'til no more pages remain (pain being universal, fodder for great art). Drug use/drinking/"fasting" is not uncommon among those who...
How to finish this sentence? There has not been identified any characteristics shared among all those who willingly seek an altered state of consciousness (though emotional problems and precarious perceptions (prior to use) are apparently common in these).
Ancient peoples would inebriate themselves to get in touch with a "universal force"-their gods. Holy men, past and modern, do so in the pursuit of enlightenment. Peer pressure, poor living conditions-little supervision; all factors contributing to addiction to these substances.
Any number of possibilities can be named.
I believe one of the most prominent reasons, though, is because reality simply isn't appealing to those who partake.
As stated by James Keenan of "Tool," if you desire for a "cure" to be found, you must destroy your favorite records, as the artists who made them were "r...eal ****'in high," (though this is not always true, of course; a generalization); but one of many ways to say that several aspects of life we take advantage of today have become so because of altering consciousness. Religion is a prime example (Greeks, civilizations prior (and after)).
I believe Cayce, "the other Nostradamus," was at least somewhat intoxicated while writing prophecy, despite the means by which he achieved this supposition (as the aforementioned Holy men and maybe even Nostradamus himself). I find him to be quite a "genius"-more so than Thompson because the drug use, if it indeed existed, was not flaunted by Cayce (subtlety is the key)-agreeing with several of his philosophies. He wrote that everyone has the capacity to do what everyone else (/he) can (/could) do, if willpower is honed and the desire exists. I may be guilty of plagiarism, though I wrote my/this philosophy prior to knowing of Cayce (writing without intoxication though).
I believe life is a journey, a point emphasized by Thompson despite the drama caused by the ever-approaching deadline and hectic-ness; the vehicle we find ourselves in (not a collective body) must be pushed to the limits to know what each of us is capable of (as retardation plagues several of us, in one way or another). The pursuit of enlightenment (/the knowledge of (how to obtain)), apparently able to be achieved through deprivation or gluttony, as it were, is ideal, otherwise a life is wasted. Opening your mind via secular means to escape secular bonds communally, as the filthy, dirty, hippies, would be a utopia; result in the end of the world.
What would drive a man to push his body so hard, to subject it to mind-opening, body-relieving substances?
The will/desire to live
(as we are all sadistic, prolonging Mother's and Father's punishment as long as possible, never wanting it to end).
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