“something in me understands the voice of your eyes is deeper than all roses”— e.e. cummings
“I think we’ve loved a thousand lives.”
PVRIS - Same Soul
I seriously don’t understand the cognitive dissonance and mental gymnastics progressive people do to defend porn. Like, the big majority of them will fully recognize the affect media has on society. If you say something like “the lack of fat women on TV creates unrealistic expectations on women”, most will nod along. If you say “always portraying gay people dying by the end of a show will factor in the isolating feeling of lesbians and gays”, they’ll agree. But if you say “porn makes society see women as sex objects that exist exclusively for male pleasure” suddenly it doesn’t make sense? Suddenly porn is something completely apart and separated from consumed media and somehow impossible of influencing anyone? The same logic can not be applied because… what? 🤔
Because orgasms.
Plate XXVII. Entwined vipers. Icones amphibiorum. 1835.
www150.statcan.gc.ca
What is this table of statistical data on violent crime from the city of Toronto, Canada showing you? It’s showing you that immigrants are statistically less likely to commit violent crime than non-immigrants. Which is supported elsewhere by study after study after study. This holds true even in Germany, which has taken in more than one million refugees over the last decade.
The connection between immigrants, refugees, and crime is clear - immigrants and refugees are less-likely to commit crime and particularly violent crime. Neighbourhood and cities are safer when more immigrants/refugees live there.
Mother of the World, 1937, Nicholas Roerich
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“Jungian scholar Marie-Louise von Franz saw the fairy tale forest not only as a place of trials for the hero, but also an archetypal setting for retreat, reflection, and healing. In a lecture presented to C.G. Jung Institute in Switzerland in the winter of 1958-59 (subsequently published as The Feminine in Fairy Tales), she looked at the role of the forest in the story, “The Handless Maiden” (also known as “The Armless Maiden,” “The Girl Without Hands,” and “Silver Hands”). In this tale, a miller’s daughter loses her hands as the result of a foolish bargain her father made with the devil (in darker variants, it is because she will not give in to incestuous demands). She then leaves home, makes her way through the forest, and ends up foraging for pears (a fruit symbolic of female strength) in the garden of a tender-hearted king – who falls in love, marries her, and gives her two new hands made of silver. The young woman gives birth to a son – but this is not the usual happy ending to the story. The king is away at war and the devil interferes once again (or, in some versions, a malicious mother-in-law), tricking the court into casting both mother and child back into the forest. “She is driven into nature,” von Franz points out, “She has to go into deep introversion … The forest [is] the place of unconventional inner life, in the deepest sense of the word.”
The Handless Maiden then encounters an angel who leads her to a hut deep in the woods. Her human hands are magically restored during this time of forest retreat. When her husband returns from the war, learns that she’s gone, and comes to fetch his wife and child home, she insists that he court her all over again, as the new woman she is now. Her husband complies – and then, only then, does the tale conclude happily. The Handless Maiden’s transformation is complete: from wounded child to whole, healed woman; from miller’s daughter to queen.
Von Franz compares the Handless Maiden’s time of solitude in the woods to that of religious mystics seeking communion with God through nature. “In the Middle Ages, there were many hermits,” she notes, “and in Switzerland there were the so-called Wood Brothers and Sisters. People who did not want to live a monastic life but who wanted to live alone in the forest had both a closeness to nature and also a great experience of spiritual inner life. Such Wood Brothers and Sisters could be personalities on a high level who had a spiritual fate and had to renounce active life for a time and isolate themselves to find their own inner relationship to God. It is not very different from what the shaman does in the Polar tribes, or what the medicine men do all over the world, in order to seek immediate personal religious experience in isolation.”
– Terri Windling, “Wild Sanctuary and The Handless Maiden” | Image: Self-taught artist, Jeanie Tomanek
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Flames engulf the 200-year-old National Museum of Brazil, in Rio de Janeiro, Sunday, Sept. 2, 2018.
(via northw0man)