#AND their different worldviews and values not just on a Cultural level but on a Personal one as well.

[mywitchyblog]

Reality Shifting and Race Changing Explained: A Deep and Comprehensive Analysis of the Practice through the Perspective of a Person of Color.

Introduction :

Reality shifting, a practice where individuals consciously move their awareness to alternate realities or dimensions, has gained significant popularity and attention. Within this phenomenon, race changing—where shifters assume a different racial identity in their Desired Reality (DR)—has become a particularly contentious topic. Proponents of race changing see it as a way to explore different perspectives, foster empathy, and experience personal growth. However, critics raise concerns about cultural appropriation, identity integrity, and ethical implications. This essay will delve into the shifter's perspective and debunk arguments against race changing in reality shifting, examining the diverse viewpoints and underlying controversies.

Disclaimer : before interacting pls read the entire post carefully if you do not understand a part of it do not hesistate to tell me and i would gladly explain you in more details.

And as the title says im a person of color (POC) so i will give my opinion on the matter. I am lowkey (more high key lol) pissed that i see white people telling and talking about it as if they opinion is law its time you let people directly concerned by the matter speak on a subject that concerns them.

Taglist of people who might be interested in this post that i will update progressively i will also at the end provide a pdf version of the document if this post reaches 100 reactions if it reaches 150 to 200 i will also provide the one against age changing) :

@shiftinghoe @shiftersroom @leydenkilgore @jolynesmom @shiftinginferno @norumis @angelscatastrophe @thanossnap

My Age changing Post for those interested

Masterlist

Part I: The Shifter's Perspective

A-Immersive Nature of Reality Shifting

Reality shifting goes beyond elaborate daydreaming or role-playing. It's a full-fledged immersive experience where individuals become their "Desired Reality" (DR) selves entirely. This deep embodiment isn't just physical; it encompasses cultural, emotional, and even historical elements.

Shifters often perceive themselves with entirely different physical characteristics in their DR. This goes beyond appearance – they feel comfortable and familiar in their new bodies, experiencing unique sensations and abilities tied to their DR race. Imagine an East Asian shifter feeling their epicanthic folds affecting their vision or an Afro-Caribbean shifter experiencing the textures of their hair and the specific needs of their skin.

But it's not just physical. Shifters become integrated members of their DR culture. They might find themselves fluent in the language, complete with cultural nuances and dialects. They possess an intrinsic understanding of traditions and social norms, not just intellectually, but on a lived level. Family histories, community connections, and social networks become as real and meaningful as those in their original reality.

Perhaps the most profound aspect is the emotional and psychological alignment. Shifters report feeling emotions differently based on their DR cultural background. Their worldview, values, and beliefs shift to reflect their new identity, offering unique perspectives. Many even have a full set of memories associated with their DR life, from childhood experiences to major events.

Shifters don't just inhabit a new identity; they become part of a complex historical and societal narrative. They understand the weight of historical events that shaped their DR community and experience firsthand the societal advantages or disadvantages of their DR race. They feel a deep sense of cultural pride alongside the challenges and discrimination that may come with it.

For example, a Japanese shifter might not only speak the language fluently but also understand the intricacies of keigo and feel the emotional weight of concepts like "gaman" or "uchi-soto." They could have memories of local festivals, the excitement of catching goldfish, or the solemnity of a New Year's visit.

Similarly, a Latinx shifter might effortlessly switch between languages, understand the cultural significance of quinceañeras, and feel a deep connection to their abuela's traditions. They could have vivid memories of family gatherings filled with traditional foods, laughter-filled conversations, and the warmth of close family bonds.

This immersive experience allows shifters to see the world through a completely different lens, gaining insights otherwise impossible. In their DR, their new identity isn't a costume – it's as authentic and valid as their original self. This creates a profound sense of belonging and allows them to explore different aspects of identity in a meaningful way. This depth of experience is what proponents of race changing in reality shifting often highlight as a potential benefit.

B-Personal Growth and Empathy Development

Reality shifting, particularly when it involves changing race, offers a powerful pathway for personal growth and empathy development. Proponents believe this to be one of its most valuable benefits. Here's a breakdown of its potential:

Expanded Perspective: Shifters inhabit a different racial identity, gaining visceral, firsthand experiences. Imagine a Black shifter feeling the sting of racism, or an Asian shifter navigating the pressures of the "model minority" stereotype. This fosters a deeper understanding of racial dynamics beyond textbook knowledge.

Cultural Competence: Shifters become immersed in a new cultural context, enhancing their cultural competence. They gain insights into cultural nuances, values, communication styles, and nonverbal cues. For instance, a shifter embodying a Middle Eastern identity might understand the significance of hospitality, appreciating the cultural roots of seemingly excessive generosity.

Challenging Biases: The immersive nature of shifting exposes personal biases. Shifters confront and work through unconscious biases and stereotypes that may seem harmless from the outside, but feel hurtful or limiting from a different perspective. This uncomfortable process can be ultimately transformative.

Emotional Intelligence: Experiencing life through a different racial lens boosts emotional intelligence. Shifters develop empathy for the struggles and joys specific to different races, better understand emotional cues across cultures, and gain enhanced self-awareness through reflecting on their reactions in their new identity.

Social Justice Awareness: Shifters often report a heightened commitment to social justice and equity. Experiencing discrimination firsthand motivates them to become allies in their original reality. Understanding privilege (or lack thereof) associated with different races fosters nuanced discussions about systemic inequality.

Personal Identity Exploration: Race changing in shifting can prompt deep reflection on personal identity. Shifters might question aspects of their original identity, explore their cultural heritage and family history, and gain a greater appreciation for the fluidity and constructed nature of racial categories.

Linguistic and Cognitive Benefits: Shifters who become fluent in new languages experience cognitive benefits like enhanced cognitive flexibility from thinking in different linguistic frameworks and improved problem-solving skills as they navigate cultural and linguistic differences.

Artistic and Creative Inspiration: The rich experiences gained through race changing can serve as a wellspring of artistic and creative inspiration. Writers might create more authentic characters, while visual artists gain new perspectives on color, form, and cultural symbolism.

Professional Development: Insights gained through race changing can translate into professional growth. Shifters develop a stronger ability to work in diverse teams, enhance their cross-cultural communication and negotiation skills, and gain a deeper understanding that can be valuable in multicultural environments.

Healing and Trauma Processing: In some cases, embodying different racial identities has helped shifters process personal or intergenerational trauma. For instance, a shifter with a family history of racial oppression might find healing in embodying an identity free from that specific trauma. Conversely, embodying an identity that has experienced historical trauma might help shifters connect with and process their own unrelated traumatic experiences.

Part II: Debunking Arguments Against Race Changing

A-Cultural Appropriation

One of the primary arguments against race changing in reality shifting is that it constitutes cultural appropriation. This issue is complex and sensitive, requiring careful consideration.

Cultural appropriation involves adopting elements from one culture by members of another, often without a full understanding or respect for the original culture. This practice is typically characterized by a power imbalance, where the appropriating group holds more social, political, or economic power than the culture being appropriated. It also involves a lack of attribution, where the source of cultural elements is not acknowledged, leading to stereotyping and commodification of cultural symbols, often out of context and for profit.

Applying this argument to reality shifting, critics assert that when individuals assume a different racial identity in their desired reality (DR), they may trivialize the lived experiences of that racial group. They argue that such individuals might cherry-pick enjoyable aspects of the culture while avoiding its challenges and potentially reinforcing stereotypes or misconceptions about the culture.

However, several counterarguments challenge this perspective. Many shifters approach race changing with the intention of understanding and empathizing with different racial identities, rather than exploiting them. The immersive nature of shifting often involves a deep engagement with the culture, as opposed to the superficial adoption of isolated elements.

Moreover, cultural appropriation typically involves a dominant culture taking from a marginalized one, but in shifting, this power dynamic isn’t present. Shifters embody the new identity fully, integrating their experiences into the fabric of the DR, which can make their engagement more authentic.

Unlike typical cases of cultural appropriation, shifters often report experiencing both the positive and negative aspects of their new racial identity, including potential discrimination and societal challenges. This level of immersion extends far beyond wearing traditional clothing or using cultural symbols, as it involves a comprehensive engagement with the culture's values, traditions, and worldview.

Reality shifting is a personal and introspective practice, usually conducted privately or in small groups, rather than as a public display that might perpetuate stereotypes or commercialize the culture. This personal and nuanced approach differentiates it from more harmful forms of cultural appropriation seen in popular culture or commercial contexts.

Despite these counterarguments, there are still ethical concerns to consider. The ability to "opt out" of a racial identity at will is a privilege not available to those who live that identity full-time. There is also a risk of oversimplification or misrepresentation, even with the best intentions. The personal nature of shifting does not negate the potential for internalized stereotypes or biases to influence the experience.

Instead of viewing race changing in shifting as clear-cut cultural appropriation, it might be more accurate to see it as a complex form of cultural engagement. This practice has the potential for both positive outcomes, such as increased empathy and understanding, and negative outcomes, like reinforcing stereotypes or trivializing experiences. It requires careful reflection and ethical consideration from practitioners and might be evaluated on a case-by-case basis, considering the shifter's intent, approach, and outcomes.

The argument that race changing in reality shifting constitutes cultural appropriation could be seen as a false analogy fallacy, inaccurately equating the personal, immersive, and often respectful experience of shifting with the exploitative and superficial nature of cultural appropriation as traditionally understood. Some proponents suggest that, when conducted respectfully and thoughtfully, race changing in shifting could be seen as a form of cultural exchange rather than appropriation. This perspective posits that the immersive nature of shifting fosters genuine understanding and appreciation, with shifters often feeling a responsibility to respect and honor the cultures they embody. The insights gained can contribute to more meaningful cross-cultural dialogue and understanding in the shifter's original reality.

In conclusion, while the argument against race changing in reality shifting raises important ethical considerations, the issue is more nuanced than it might initially appear. The deeply personal and immersive nature of shifting, coupled with the often sincere intent of practitioners to gain understanding and empathy, sets it apart from more straightforward cases of cultural appropriation. Nevertheless, it remains crucial for shifters to approach the practice with respect, self-reflection, and a willingness to grapple with its complex ethical implications.

B-Fetishization

Another significant criticism of race changing in reality shifting is that it may lead to or represent a form of racial fetishization. This concern is both sensitive and complex, and warrants a thorough examination.

Racial fetishization involves reducing individuals to stereotypical racial characteristics, objectifying people based on their race or ethnicity, and exoticizing racial features or cultural elements. Often, though not always, it includes a sexual component. Critics argue that race changing in shifting might encourage shifters to focus on stereotypical or exoticized aspects of a race, leading to a superficial engagement with racial identity that is more fantasy than reality. This practice could potentially reinforce harmful stereotypes or racial preferences.

However, several counterarguments challenge this perspective. Many shifters who engage in race changing are not primarily motivated by sexual desire or attraction to stereotypical racial attributes. Their goal is often to understand and embody the full spectrum of experiences associated with a different racial identity, rather than to indulge in fantasy or stereotypes. The immersive nature of reality shifting encourages shifters to deeply engage with and appreciate the culture they are exploring. This process frequently fosters empathy and understanding, rather than objectification, as shifters report experiencing both positive and negative aspects of their new racial identity, extending beyond surface-level engagement.

Additionally, many shifters approach race changing as a means of personal growth, aiming to challenge their own biases and expand their worldview. This experience often leads to increased cultural sensitivity and awareness, rather than reinforcing stereotypes. In their desired reality (DR), shifters often experience a fully realized and complex identity that includes family histories, cultural practices, societal challenges, and individual personality traits, going far beyond mere racial characteristics.

Despite these counterarguments, it is important to acknowledge potential risks. Shifters might unknowingly bring racial stereotypes or biases into their DR experiences. There is also a risk of focusing on more "appealing" aspects of a racial identity while downplaying its challenges or complexities. The ability to "try on" different racial identities at will is a privilege that could lead to a form of racial tourism if not approached thoughtfully.

From a psychological standpoint, the experience of race changing in shifting could be seen as a form of identity exploration rather than fetishization. It serves as an exercise in perspective-taking and empathy development and provides an opportunity to confront and work through internalized racial biases.

Culturally, it is worth considering whether race changing practices in shifting might lead to more nuanced representations of diverse racial identities in media and art, foster more open dialogue about race and identity in society, or risk oversimplifying complex racial issues.

Ethically, shifters should be encouraged to reflect critically on their motivations and experiences, seek diverse perspectives and real-world knowledge about the races they embody in their DR, and be mindful of the line between appreciation and fetishization. The argument that race changing in reality shifting constitutes fetishization could be seen as a straw man fallacy, as it misrepresents the shifters' intentions and the nature of their experiences, reducing a complex and often empathetic practice to a simplistic and objectifying one.

Some proponents argue that race changing in shifting could help deconstruct harmful racial categories by highlighting the constructed nature of race, encouraging people to see beyond racial stereotypes, and fostering a more fluid understanding of identity. Comparing this practice to other activities, such as actors portraying characters of different races, virtual reality experiences designed to foster racial empathy, or imagining oneself in someone else’s shoes through literature or film, reveals that race changing in shifting may differ fundamentally from these practices in its approach and intent.

In conclusion, while the criticism of fetishization raises important concerns about the potential risks of race changing in reality shifting, a closer examination reveals a more nuanced picture. The deeply personal and often transformative nature of these experiences, combined with the typical intent of fostering understanding and empathy, sets it apart from more straightforward cases of racial fetishization. Nevertheless, it is essential for shifters to approach the practice with self-awareness, respect, and a commitment to genuine cultural engagement rather than superficial or stereotypical representations.

C-Race Changing is Racist

The argument that race changing in reality shifting is fundamentally racist is a serious allegation that requires careful examination. This perspective is based on several concerns: it may trivialize the real struggles and discrimination faced by racial minorities, allow individuals to "play" at being another race without encountering the associated societal challenges, perpetuate the idea that race is something that can be donned or discarded at will, and reinforce the notion that race is merely about physical characteristics or stereotypical behaviors. This criticism often stems from worries about cultural insensitivity, fears of minimizing systemic racism, and the historical context of racist practices such as blackface and yellowface.

However, this argument can be contested on multiple grounds. Firstly, many shifters engage in race changing not to mock or belittle other races but to gain a deeper understanding and empathy for those experiences. The immersive nature of shifting often results in increased awareness of racial issues and a stronger commitment to anti-racism in the shifter's original reality. Furthermore, shifters in their desired reality (DR) often experience life as an integrated part of the culture they embody, including facing discrimination and navigating societal challenges associated with that racial identity. This depth of experience goes beyond superficial engagement.

Additionally, race changing can lead to significant personal transformation. Many shifters report profound growth, challenging their own biases and increasing their cultural competence. These experiences foster a deep sense of connection and solidarity with different racial groups. Race changing could also be viewed as an immersive form of education about racial experiences, potentially offering more impactful learning than traditional methods.

Despite these counterarguments, it is crucial to acknowledge potential issues. Shifters have the privilege of opting out of their new racial identity and returning to their original reality, a luxury not available to those who face racism daily. There is also a risk of oversimplifying complex racial experiences into simplified narratives. Without proper reflection, shifters might misuse or misrepresent aspects of the racial identities they embody.

To address these concerns, shifters engaging in race changing should approach the practice with humility and a willingness to learn. Complementing their shifting experiences with real-world education about racial issues and using insights gained to actively combat racism in their original reality can help mitigate potential problems. Critical reflection on their experiences and motivations is also essential.

From a psychological perspective, race changing in shifting can be seen as a form of perspective-taking, which has been shown to reduce prejudice, an exercise in empathy development, and a way to confront and work through unconscious racial biases. Sociologically, it is worth considering whether widespread engagement in race changing might lead to increased racial empathy, contribute to a more nuanced understanding of race as a social construct, or challenge existing racial categories.

A comparative analysis with other practices such as diversity training programs, role-playing exercises in anti-racism workshops, and the concept of "passing" in racial identity reveals that race changing in shifting might differ fundamentally in its approach and intent. The argument that race changing is inherently racist may be seen as a hasty generalization fallacy, drawing broad conclusions based on limited understandings of shifters' experiences and motivations.

Some proponents argue that, when approached thoughtfully, race changing in shifting could be an antiracist practice by fostering a deeper understanding of diverse racial experiences, motivating action against racism in the shifter’s original reality, and challenging fixed racial categories. Considering how race changing intersects with other aspects of identity, such as gender, class, or sexuality, further complicates the discussion and could lead to a more nuanced understanding of intersectional identities.

In conclusion, while the argument that race changing in reality shifting is inherently racist raises important ethical concerns, a closer examination suggests a more complex picture. The potential for increased empathy, understanding, and antiracist action indicates that, when approached thoughtfully and ethically, race changing in shifting might contribute to combating racism rather than perpetuating it.

Part III: Community Dynamics : 

A. Shiftok Culture and Hypocrisy

The community of shifters on platforms like Shiftok has become a significant space for discussing and sharing experiences related to reality shifting. However, this community is often marked by striking inconsistencies in its attitudes and practices, particularly when it comes to race changing. These inconsistencies reveal underlying biases and a selective application of ethical standards within the community.

One of the most glaring examples of this hypocrisy is the community's disparate treatment of shifts involving fictional races versus real-world racial identities. Users enthusiastically support and celebrate shifts into races from popular fiction, such as elves from "Lord of the Rings" or Veela from "Harry Potter." These shifts often involve adopting stereotypical characteristics of these races, such as ethereal beauty or magical abilities, without any criticism. Similarly, shifts into anime characters, even when these characters are explicitly Japanese or of other Asian ethnicities, are widely accepted and applauded.

In stark contrast, when a user mentions shifting to experience life as a different real-world race - for example, a white person shifting to be Black, or an Asian person shifting to be Latino - they often face harsh criticism and accusations of racism or cultural appropriation. This double standard extends to cultural practices as well. Users might criticize someone for shifting to experience a traditional Japanese tea ceremony as a Japanese person, calling it appropriation. However, they remain silent when shifters adopt fantastical versions of cultural practices, such as magical rituals in The Vampire Diaries Universe, which are often based on real-world cultural elements such as Hoodoo and Voodoo.

The inconsistency becomes even more apparent when considering shifts into races that face oppression or discrimination in their fictional universes. Shifting to be a Na'vi from "Avatar," who face colonization and violence from humans, or becoming a vampire who must hide from hunters and deal with societal prejudice, are widely accepted and even romanticized. These shifts often involve experiencing fictional forms of racism or oppression, yet they don't receive the same scrutiny as shifts involving real-world racial experiences.

This romanticization of struggle is particularly problematic. Users might enthusiastically describe the thrill of being a hunted vampire or the nobility of fighting against oppression as a Na'vi, while simultaneously criticizing those who wish to explore real-world experiences of discrimination through shifting. This glamorization of fictional oppression trivializes real-world struggles and reveals a lack of critical thinking about the implications of different types of identity shifts.

The community's acceptance of shifts into historical periods further highlights this hypocrisy. Shifting to experience life in different historical eras, which inevitably involves a change in cultural context, is generally supported. For instance, shifting to be a noble in Victorian England is rarely questioned, while shifting to be a person of color in modern-day America might be condemned. This inconsistency reveals a troubling bias in how the community views and values different cultural and racial experiences.

Perhaps the most striking example of this double standard is the widespread acceptance of shifting to become a Na'vi from the movie "Avatar." This shift involves taking on a completely different racial identity, often with spiritual and cultural elements inspired by real-world Indigenous cultures. Yet, this is rarely criticized, while shifting to be an actual Indigenous person would likely face significant backlash.

These inconsistencies in the Shiftok community undermine the credibility of criticisms against race changing and point to a need for more consistent and reflective ethical standards within the shifting community. They reveal that many users are more comfortable with the idea of exploring different identities and experiences of oppression when they're framed as "fictional," even though the immersive nature of shifting means these experiences are just as real to the shifter as any "real-world" shift would be.

This hypocrisy not only stifles meaningful dialogue about race and identity within the context of shifting but also reflects broader societal discomfort with addressing real-world racial issues. It highlights the need for the shifting community to engage in more nuanced, thoughtful discussions about the ethics of identity exploration, the nature of reality in shifting, and the responsibilities that come with experiencing different racial and cultural perspectives.

B. Judgmental Attitudes and Ignorance

The shifting community, particularly on platforms like Shiftok, often displays a complex web of judgmental attitudes and ignorance about the nuances of shifting practices. This creates a challenging environment for shifters exploring different identities, especially when it comes to race changing. (in this part and all the other parts of this essay, “real world”=CR aka this reality ik they are no such thing as the “real world” but for the sake of the argument i employed that term).

Many users within the community are quick to condemn those who shift into different racial identities, particularly when these involve real-world races. This rush to judgment often stems from a superficial understanding of shifting practices and a lack of empathy for the motivations behind such explorations. Harsh comments, gatekeeping behaviors, and in extreme cases, online harassment, have become unfortunately common responses to shifters who engage in race changing.

However, this judgmental attitude is starkly contrasted by the community's acceptance and even celebration of shifts into fictional races or non-human identities. This inconsistency reveals a deep-seated ignorance about the nature of shifting and its implications. Users often justify their acceptance of shifts into fictional races like Elves or vampires from various mythologies by arguing that since these races are fictional, they're somehow "safer" or less problematic to explore. This reasoning, however, fundamentally misunderstands the core principle of shifting: that all realities, whether based on fiction or the "real world," are equally real and valid from the perspective of the shifter.

This ignorance leads to a troubling double standard. Shifters who explore the experiences of fictional races facing discrimination - like the Na'vi battling colonization or werewolves hiding from hunters - are often met with enthusiasm. The community readily engages with these narratives of struggle and oppression when framed in a fictional context. Yet, when shifters attempt to explore real-world experiences of racial discrimination, they face harsh criticism and accusations of appropriation or fetishization.

This attitude demonstrates a lack of critical thinking about the ethical implications of different types of shifts. The community fails to recognize that from the perspective of shifting theory, the distinction between "fictional" and "real-world" races becomes arbitrary. The experiences of discrimination, cultural immersion, and identity exploration are just as real and impactful for a shifter whether they're embodying a Na'vi or shifting into a different human race.

Moreover, this ignorance extends to a misunderstanding of the depth and complexity of shifting experiences. Many critics within the community underestimate how fully shifters can embody and experience a different identity, regardless of whether it's fictional or based on a real-world race. They often fail to grasp the profound impact these experiences can have on a shifter's perspective, empathy, and personal growth.

The judgmental attitudes and ignorance prevalent in the community have serious consequences. They stifle open and honest discussions about race and identity within the shifting context. Shifters who feel judged may withdraw from the community or hide their experiences, limiting opportunities for collective learning and growth. The hostile environment can discourage exploration of different identities, potentially limiting the personal growth and empathy development that shifting can facilitate.

Furthermore, this environment of judgment and ignorance often leads to the mischaracterization of shifting experiences. Complex and nuanced explorations of identity are frequently oversimplified or dismissed. The potential benefits of respectful identity exploration through shifting are overlooked, while stereotypes about shifting and shifters are reinforced.

To address these issues, there's a clear need for more education within the community about the nuances and complexities of shifting experiences. Promoting a deeper understanding of the psychological and experiential aspects of shifting could foster more empathy and less judgment. Creating spaces for open, non-judgmental discussions about controversial shifting practices could help combat ignorance and promote a more nuanced understanding of the ethical implications of different types of shifts.

By confronting these judgmental attitudes and areas of ignorance, the shifting community has the opportunity to create a more inclusive, understanding, and supportive environment. This could not only improve the experiences of individual shifters but also contribute to more nuanced and productive discussions about identity, race, and the ethics of shifting practices. Ultimately, addressing these issues is crucial for the growth and maturation of the shifting community as a whole.

C-Understanding Morality and Multiracial Identity in Shifting

The concept of infinite realities in shifting brings about profound implications for our understanding of morality and identity, particularly when it comes to race. Each Desired Reality (DR) has its own unique set of morals and cultural norms, presenting a challenge when applying Original Reality (OR) ethics to these varied experiences. This moral relativism in shifting creates a complex landscape where what is considered ethically acceptable in one reality may not hold the same value in another.

The shifting community's approach to fictional races inadvertently highlights this moral complexity. Many shifters enthusiastically embrace identities like Na'vi from "Avatar" or vampires from various mythologies, often without the same level of ethical scrutiny applied to shifts involving CR races. This discrepancy reveals a fundamental misunderstanding of the nature of shifting itself. If we accept the core principle that all realities are equally real and valid, then the distinction between "fictional" and "real-world" races becomes very blurry to a point where said distinction vanishes since what is fictional in this reality is 100% real in that DR.

This paradox becomes even more apparent when we consider that many of these fictional races face discrimination, oppression, or complex social challenges within their realities. Shifters who take on these identities are, in essence, experiencing forms of racism or societal prejudice, yet these experiences are often romanticized or seen as less problematic than explorations of real-world racial discrimination. The Na'vi fighting against human colonization or Mutants from the X-men hiding from societal persecution are, within the context of shifting, as real and significant as any historical or contemporary struggle against oppression.

The romanticization of these fictional races raises its own set of moral questions. For instance, the glorification/romanticisation of vampire culture in shifting could be seen as problematic on multiple levels. It potentially trivializes issues of consent and power imbalances, and could even be construed as a form of necrophilia, given the undead nature of vampires (vampires are dead not alive ergo necrophilia in a way. This argument that I use is to further emphasize the hypocrisy of the shifting community since yall wanna talk about fetishization and romanticisation). This level of ethical scrutiny is rarely applied to fictional race shifts, despite the community's readiness to criticize CR race changing on similar grounds.

For multiracial shifters, this moral landscape becomes even more complex. A multiracial individual might choose to shift to embody only one aspect of their racial heritage in their DR, reflecting their sense of connection and belonging to that part of their identity. This choice doesn't negate their other racial identities but rather reflects the fluid and personal nature of racial identity itself. However, the community's inconsistent approach to race in shifting can create additional challenges for these individuals. They may find themselves navigating not only their own complex identities but also the arbitrary distinctions and judgments imposed by the community.

The multiracial shifting experience underscores the limitations of rigid racial categorizations and highlights the need for a more nuanced understanding of race and identity within the shifting community. It challenges shifters to consider how their experiences across different realities might inform and expand their understanding of racial identity in their OR.

Moreover, the moral relativism inherent in shifting raises questions about the nature of ethical growth through these experiences. If a shifter encounters and adapts to vastly different moral frameworks across their DRs, how does this impact their core ethical beliefs? This moral fluidity could lead to a more nuanced and empathetic worldview, but it also risks ethical inconsistency or moral relativism taken to an extreme.

In conclusion, the intersection of morality and racial identity in shifting presents a rich area for exploration and discussion. It challenges our understanding of ethics, identity, and the nature of reality itself. By engaging with these complex ideas, the shifting community has the opportunity to foster more nuanced, empathetic, and inclusive approaches to race and identity. However, this requires a willingness to apply consistent ethical standards across all forms of shifting, whether they involve "real" or "fictional" races, and a commitment to deeper reflection on the moral implications of these profound experiences.

Conclusion : 

Ultimately, we can argue that race changing in reality shifting isn't inherently problematic and can, in fact, be a powerful tool for personal and societal growth. The ability to experience life from diverse racial perspectives has the potential to challenge deeply ingrained biases, foster genuine empathy, and contribute to more nuanced discussions about race and identity in our society.

However, we must tread carefully to ensure that these practices do not veer into appropriation or fetishization. This requires:

Approaching race changing with respect, humility, and a genuine desire to learn.

Engaging in thorough self-reflection before, during, and after shifting experiences.

Complementing shifting experiences with real-world education about racial issues and histories.

Being mindful of the privilege inherent in being able to "opt out" of a racial identity.

Using insights gained from shifting to actively combat racism and promote understanding in one's original reality.

Fostering open, honest dialogues within the shifting community about ethics and best practices.

Developing clear community guidelines that address the complexities of race changing.

By maintaining this careful balance, race changing in reality shifting can serve as a unique and valuable tool for promoting intercultural understanding, challenging racial prejudices, and fostering a more empathetic and inclusive society. As with any powerful tool, its value lies not in the practice itself, but in how we choose to use it. With thoughtful consideration and ethical guidance, race changing in shifting has the potential to contribute positively to our ongoing dialogues about race, identity, and human experience.

[cosmik-homo]

I mean their Farewell- i cant remember if its the false one at the end of s3, or the actual s4 one, but. The whole "we'll be thinking of you <3 And Also you will always have a place to stay with us if you want" had very. The type of extended family /friends where you can just take a week to sleep at yknow. Like im being hyperbolic but it Is real. And i wonder if- cuz iirc. I got kind of DISTRACTED during the justice of jalxar what with the whole, cutting my finger and gojng to the er and finishing the audio a week later thing but it was implied it takes place Later, like 1895ish? So i wonder if any of them ever put one and one together between The Doctor's Friend Lady Romana and Leela's Boss/Friend/????? Romana. She doesn't talk about it Much but.

Seeing how Intense things often get in Gallifrey makes Leela's stays in Jago And Litefoot so funny. Theyre all like EGAD. Good Lord We Must War With The Fairies 😨😵🧐 and for her its like. Silly vacation. Actually they literally take her On Holiday with all the bells abd whistles of it in Jago In Love. Sometimes she stacks her days off from Evil Timelord Coups to go stay the summer with her gay uncles in 1893. Beautiful

[foreststarflaime]

Brainrotting about the nuance of the Am I a Monster dilemma in Crisis Core again (sorry if any of this is rambling I have been awake for over 20 hours on 4 hours of sleep bc my brain is stupid and refuses to let me get adequate sleep)

I find it’s somewhat easy to forget about the literal definition of the word in this context, at least for me because I want these idiots to stop self-destructing and live happy lives—but in older cultures especially (and here I’ll talk from the Ancient Greek side of things bc it’s what I’m most familiar with) the definition of monster is very literally just something that goes against the natural order of things, usually hybrids of different animals smashed together, like a chimera being a lion, goat, and snake in one body or a sphynx being a winged lion-woman. And in that sense, it’s unavoidable that they are right in calling themselves monsters.

But when the word monster gets brought up in a moral sense, in the context of what it means to be human, as we see so often these days (not saying no ancient authors ever did this or vice versa, it’s just more prevalent in more modern times from what comes to mind immediately for me), it’s not about the literal, it’s about the metaphorical, about the choices you make and how you choose to live your life. And in this sense (at least before their respective insanity arcs) they aren’t really monsters, they’re just people trying their best.

And I love how this duality plays out when each of them find out about the horrific experiments that have been done on them and the crisis starts.

Starting with Genesis—his is a character very connected to the first definition of monster, considering his love of Loveless, which seems to be an ancient epic of the cultural kind of the Iliad or the Odyssey (plus, as I’ve mentioned before, his last name in Greek literally means singer of epic poetry). So, if the Greek definition is foremost in his mind, it does make sense that he can’t shake the thought that he is a monster and have a mental breakdown as such. It makes sense that he fell first.

Then we have Angeal, also more closely tied to the first definition of monster, if we look at it in the older vs newer way—he’s a character very tied to tradition and honor, so it would make sense. Plus if you don’t buy that, then there’s the fact that he’s known Genesis all his life, so at least some of his thinking had to have worn off on him at some point. He also wouldn’t be able to shake the thought that he isn’t really entirely human, and of course he’d be bothered by it, having tied his worldview so tightly to upholding human morals and values—it makes sense he fell as hard as he did.

Now, saving Sephiroth for a bit longer, let’s look at Zack’s reaction to all of this. He definitely sees this dilemma from the point of view of the second definition of monster, as we see blatantly in the writing—see “SOLDIER doesn’t mean monster”, etc. He’s the youngest, the puppy, the idealist loyal to his friends until the end. He tries to impart this onto his friends, and although they do understand this on some level, it’s not enough to overpower the other definition of a monster in their minds, and therein lies the tragedy.

And then with Sephiroth, to exacerbate the tragedy of what he could have become even further, he’s pretty evenly tied to both definitions. He has distinctly inhuman features, which would bring the literal definition of monster to his mind, and his ‘mother’ is a 2000 year old alien. So no, he’s not entirely human, not literally anyways. But he’s also so, so human in all the ways that matter, at least before he went insane, and I think he’s aware of this too, at least enough to hold on to the desperate hope that this is true, and that having just a little bit of compassion makes the difference. But in Nibelheim, the weights keep dropping in the literally-a-monster side of the scale, and he judges himself unworthy, and the rest is history.

[talonabraxas]

A Color Diagram (From book, "The Anatomy of the Body of God")

1. Recognize the source, and intuit into the unity of all existence. The idea that we can win at the expense of them is, in the long term, illusory. We're all in this together. Ecology. An expanded sense of identity. Also, this source points to the great mystery of creation, and what lies beyond our knowledge.

2. Celebrate creativity. It's a mythically grounded idea. There's a tradition in many religions to imitate God, however the Divine is imagined: The most useful way to do this in our own time is to recognize the prolific process of creativity–not just through the "Big Bang," but in the present moment, through the imaginations and inspirations–literally, in- spirit- ations – of all sentient beings.

Corollary: Question authority. Accept nothing as the final solution. Dare to re-evaluate, revise, re-negotiate, imagine new possibilities. Obedience, in this view of the meaning of the Kabbalistic Tree of Life, is no longer operative–there's a move from the medieval tone of unquestioning acceptance to the modern and postmodern worldview that supports responsibility, an alert consideration of the needs of the moment in light of continuing developments, discoveries, new technologies, etc.

3. Recognize the Other-ness of people, their differences, of the environment, and of the Divine. On one hand, we may be expressions of the Divine flow, and at some level, as claimed by Yogis and other mystics, "one" with It, yet that doesn't mean that the world is there for the gratification of your ego-narcissistic desires. Respect, reverence, humility, and a valuing of the needs of others and the whole all are implied here.

4. Cultivate Generosity and Purpose. The life force is innately generous, but in states of fear, can contract to mere life-sustenance. In today's complex culture, there are tendencies towards stinginess of spirit, and this must be balanced, in wisdom, by the joy and need for an extra bit of giving of oneself to the world. Seek to clarify your talents and abilities and turn them toward this task, at least to some significant degree, lest you die having lived selfishly, pettily.

5. Realize Limitations. Much of human life is a process of dis-illusionment, which is a process of dissolving childish feelings of omnipotence. This need not be tragic. Much of it is simply adjusting to the realities of physical and social constraints, learning to think and work politically, seeking a more refined and less impetuous mode of action in the world. It's a one-step-down form of humility, more practically applied.

Realize, also, that as shown in the diagram of the Tree, the lessons play off of each other, and especially there is the ongoing play of 2 and 3, 4 and 5, and 7 and 8, while 6 is to some degree, the player, the juggler, the dancer.

6. Exercise Balance, seek to harmonize the many different needs, desires, inspirations, ideals, and other complexes that seek expression through your own mixture of temperament and interests. One of the beauties of our time-bound lives is that we can choose how to diversify, focus, take turns, and thus have some existential responsibility for how we live our lives.

7. Identify your passions, what the comparative mythologist Joseph Campbell called, "following your bliss." What tickles your fancy? Instead of pursuing what is merely fashionable, liking or disliking largely to garner approval or to be included in the "in group"–which is an in-authentic reason–, get in touch with what more genuinely interests or appeals to you. This can take many years, even into late adulthood. Often you'll find it correlates with what you have at least some moderate ability to do. Have the courage to pursue it. (And this can be tremendously varied in the world, different folks liking different strokes.)

8. Recognize and work within the cultural matrix you live in. If not, then either be a smart revolutionary–to change or expand it–or pay the price of changing cultures, emigrating, and becoming acculturated into a different culture. Lots of people do this, too. The point is to deal responsibly with the social context you find yourself in, rather than simply sulking, withdrawing, giving up, mindlessly conforming, or numbing yourself.

9. Cultivate Imagination, in many ways–the arts, drama, mythmaking. Note that much of ordinary education and life neglects, distracts, and sometimes actively suppresses this human potential. Refuse to be tempted by vicarious imaginary experiences offered by the media, in video games, television, movies, etc. Take responsibility to use those elements like small stimuli, like appetizers or dessert, but not your main meal. Become a person who imagines your own life!

10. Manifest your life. Avoid the temptations to become preoccupied with the seductions of spectatorship, or living in "what if" (either in past or future). Deeds, projects, action. The world is no illusion. You have an opportunity for authentic enjoyment, for adding your own creativity to helping the world be a better place. In can be in as small a way as an act of kindness or generosity.

Lest these points seem like mere platitudes, rather obvious, consider that many if not most people do not live these principles out in their lives. Nor are these ten points the only lessons you can gather from studying the tree. They just show what can come to mind–that the principles noted are by no means mere abstractions.

Another way to view the tree is in terms of how it can reassure and remind you: That you are part of a great, unified "becoming" of the cosmos (1); that this is a creative process and your life creativity is an integral part of the great becoming (2); that the cosmos is here, a matrix (related to the Latin word root for mother) for you, a setting, playground, stage, for you (3); that you can choose a direction, many directions, in fact, and your choices add to your story–and indeed, you may be assured that your life is a story (4); part of that story involves the way you've coped with limitations–your body's structure, illnesses, dis-abilities, areas of no-talent, the weakness and deficiencies of your family, region, and historical era, and the many other obstacles that life presents–and indeed, that which makes your story a good piece of drama! (5); the creative way you've balanced your strengths and weaknesses, opportunities and limitations, etc.(6); the many lines of interest and ability, the archetypes, the mythic resonances with the spirit of (whatever dimension you channel)–all set you into stage in which you play many parts in a unique fashion (7); the cultural forms all this enactment takes, and how you are a carrier of certain cultural values, and a challenge to others that you don't agree with–these, too, make your life good theatre and also part of the great unfolding myth of that culture!(8); the richness of your imagination as you assemble these many threads into a meaningful story, embellishing it also with all the other what-if-dramas you can fantasize, thickening your existence (9); and, finally, how you actually play out your unique life, your actual achievements, your deeds. You might be surprised how far many of your actions have reached (10).

The point of this rhapsody is to enjoy the depth of your mythic embeddedness in the Divine Process of Unfolding. This is the way God works, through your individuality (and everyone else's, also, of course)! Envision it as an infinite symphony, improvised, incredibly rich, which, if perceived from enough distance and time, expresses amazing harmonies (in spite of a surprising amount of what in the moment may seem like mere noise, or as Shakespeare called it, "sound and fury." On a micro-scale, it may "signify nothing," but in the big picture, this is how we all grow, evolve as a species, groping, going up blind alleys, turning back, trying another way.

[novlr]

Hello! Do you have any advice for indecisiveness when creating characters? I don't have much trouble with creating conflict, but figuring out my characters is difficult. I'm working on a character-driven story, and I have an internal conflict, I'm just not sure how the story will manifest. The worst part is I can't even find advice online because all character advice is about character development, making your characters complex, etc.... My problem is I don't know what my character is doing. I'm talking about their occupation. Student? Corporate job? Architect? Artist? My conflict is good to go but now I'm stuck here...

As a writer, creating characters who are believable and relatable is one of the most crucial aspects of storytelling. However, many writers struggle with indecisiveness when it comes to creating their characters, especially when it comes to their occupations and how their stories will manifest.

You get to mould your characters into whatever form you like, but it’s easy to suffer from choice paralysis when you’re confronted with the entirety of human experience, both real and imagined. The good news is, if you already know your story conflict, then you can actually narrow down and be a bit more targeted in how you go about creating characters.

Start with the basics

When creating a character, it’s essential to start with the basics. This includes their name, age, gender, physical appearance, and personality traits. These fundamental elements will serve as the foundation for your character and help you build upon them as you develop their story. Come up with these by asking yourself a series of questions with your story conflict and theme firmly in your mind.

Name: Choose a name that fits your character’s personality and background. Consider their age, culture, and the time period in which your story takes place. And don’t be afraid to use a random name generator or even a placeholder—there’s always a chance to change your mind in the editing phases.

Age: Determine your character’s age by how it influences their behaviour, beliefs, and experiences. Would an older or a younger characters respond to their conflict differently? And which better suites the story you want to tell?

Gender: Decide on your character’s gender and how it shapes their identity and interactions with others. Will your story’s conflict play out differently if your character’s gender expression were reversed, or if they were non-binary?

Physical appearance: Describe your character’s physical features, such as their height, weight, hair colour, and any distinguishing characteristics. Unfortunately there’s no easy way to do that. You just have to use your imagination and commit.

Personality traits: Identify your character’s key personality traits, such as their strengths, weaknesses, fears, and desires. These should relate to your character’s goal and conflict in some way.

Explore their background

Once you have a basic understanding of your character, it’s time to delve into their background. This includes their family history, upbringing, education, and any significant life events that have shaped who they are. Their background can feed directly into the conflict, as it can be a great source of pressure for how your plot develops.

Family history: Explore your character’s relationships with their family members, or how not having a family unit around them affects them as a person. Consider how their family dynamics have influenced their beliefs, values, and behaviours and how this can feed into their internal and external conflicts.

Upbringing: Determine where your character grew up and how their environment has shaped their worldview. Did they have a happy childhood, or did they face challenges and adversity? Did this affect their career choices?

Education: Decide on your character’s level of education and how it has impacted their career opportunities and whether it feeds into their internal conflict.

Significant life events: Identify any pivotal moments in your character’s life that have had a lasting impact on their personality and behaviour. Do they have any direct or indirect relationship with your story’s conflict and theme?

Determine their occupation

One of the most challenging aspects of creating characters is deciding on their occupation. This is especially true for writers who are working on character-driven stories and have a clear internal conflict but are unsure how the story will take shape. So how can we make that easier?

Consider their skills and interests: What is your character naturally good at? What do they enjoy doing? Their occupation should align with their skills and interests.

Think about their personality: How does your character’s personality influence their career choices? Are they ambitious and driven, or are they more laid-back and content with a simple life?

Explore their background: How has your character’s upbringing and education influenced their career path? Did they follow in their family’s footsteps, or did they forge their own path? Did they overcome adversity to reach where they are now, or were they barred from certain opportunities because of an educational, physical, or social handicap?

Consider the story’s themes: How does your character’s occupation tie into the overall themes and message of your story? Can their job serve as a metaphor or symbol for something deeper?

Connect the dots

Once you have a clear understanding of your character’s basics, background, and occupation, it’s time to connect the dots and see how these elements influence their internal conflict and the conflict and theme of the overall story.

Identify the internal conflict: What is your character struggling with internally? Is it a moral dilemma, a personal struggle, or a conflict between their desires and responsibilities?

Explore how their background influences the conflict: How has your character’s upbringing, family history, and significant life events contributed to their internal conflict?

Consider how their occupation ties into the conflict: Does your character’s job create additional challenges or pressures that exacerbate their internal conflict?

Think about how the conflict will manifest in the story: How will your character’s internal struggle play out in the plot? Will they face external challenges that force them to confront their internal conflict?

In summary

Creating compelling characters is a crucial aspect of storytelling, but it can be challenging for writers who struggle with indecisiveness. By starting with the basics, exploring your character’s background, determining their occupation, and connecting the dots between these elements and both their internal and the story conflict, you’ll be well on your way to creating characters that will bring your stories to life.

Remember, character creation is a process, and it’s okay to take your time and explore different options until you find what works best for your story. Don’t be afraid to experiment and make changes as you go along. With practice and persistence, you’ll become more confident in your ability to create compelling characters that resonate with readers

[max1461]

I think the deepest indictment of the... SSC-adjacent worldview (an earlier version of this post said "rationalist worldview", but I don't think that's fair—I'm really talking about something confined to certain subsets of the rationalist community, which I've seen most often on and around SSC, although not endorsed in its most potent forms by Scott himself) is not that so many of them are race science enthusiasts, but that so many of them seem to want race science to be true. The racism which I see in rationalist spheres doesn't seem to stem from a gut-level fear of the Other, as racism usually does, but rather from a deep and pervasive desire to sort people according to worth; a desire to reconstruct society into a ruthlessly optimized machine in which each individual is understood as nothing but a cog from birth. Even the ones who reject racial hierarchies per se often still love biological determinism. Let's run a battery of tests on all young people, determine What They Will Be Good At, and place them into that role as soon as possible. Set the mindless worker drones to their mindless work, and the real smarty-pants to their rightful positions in the professions and in academia. Sort sort sort sort sort. Maximize maximize maximize. It will all be so efficient! Everyone in their proper place! Everything running so smoothly!

And I don't know how to really explain to them why that's heinous. I don't know how to get at it in a way they'll understand. I don't know how to explain the value of human freedom and dignity, the way that being nothing but a cog in a machine is for many (maybe most) a fate worse than death. It doesn't matter if it's more efficient. It doesn't matter if every biological-determinist theory is true! To enact policy that crystalized those biological differences into an authoritarian hierarchy would be just as heinous! If anything, you should be using policy to reduce the effects of inborn differences in ability on life outcomes!

Because—look, I'm being emotional and not articulating this well, maybe I'll do better in another post later—the point isn't the end result! The point isn't to gather all the smartest people and make the most advanced contraption. The point is human freedom! The point is the ability to live, to go out there and chase your dreams, the ability to desire and to pursue and to accomplish what you can accomplish! The point is a world worth living in! We don't need maximum efficiency for that. Efficiency isn't meaningless, and I'll continue to defend its necessity to the kind of leftists who see it as a bad word. But it isn't the point. Better, I suppose, sufficiency than efficiency—economic and cultural sufficiency for human flourishing. And beyond that, freedom, even if it comes at a cost.

I don't know. I'm definitely not putting forth my strongest case here, though these thoughts have been floating around in my head for a long time.

Really this isn't about the rationalists specifically, it's something I was seeing in tech spaces long before I knew who the rationalists were. I think it stems, perhaps, from the kind of thinking that often attracts people to computer programming in the first place. But I don't really know, maybe that's totally wrong. There is something deeply offputting to me about much of "techie culture" though, something that this post is trying to get at. But I don't really know.

[elminx]

Stop equating animism with anthropomorphism challenge, go!

In my worldview and my understanding of animism, it is more about acknowledging and recognizing that everything on this planet is a part of the planet's whole and that each thing - no matter how big or how small - carries a spark of that whole within its part. That spark does not in any way apply the meaning of "life" as we know it and certainly not human-like intelligence or emotional capacities.

To not appropriate the terms from another culture, the best word for this spark is most likely "spirit" but that is where things get tricky. We often call the remaining presence of a human after death a spirit, but we mean very different things here despite using the same term. When used to describe what resides within all things on this planet, I would say that "spirit" here means something more akin to "life force". But that also gets confusing because by calling it "life force" it can get confused with "living" which is also not really what is meant at all.

If one considers, for a second, that every object inside of your house has one thing in common - to paraphrase Carl Sagan: every bit of it is made of star stuff. More specifically, we exist because of vast volcanic eruptions early in our planet's history so we could say instead (and this is a deeper hint into my personal religious predilections here): it is all made of volcano stuff.

That to me, that space stuff, or that volcano stuff, that is the spark of life - that is the spirit - that is the life force within all things.

That doesn't mean that all things are living (obviously?). That doesn't mean that all things have a big S Spirit or that they have sentience, intelligence, and most certainly it does not mean that they have human-like emotions.

What it does mean is that once upon a time, every object - your plant, your toenail, your cat, your spork - all of them were a part of the primordial fire that created all of this (/crazyhandwaving). That each thing plays its role and has its place. And because it has a role to play and a place - it is deserving of respect.

How does this idea of respect for everything play out in my life? I think about what I consume. I try not to throw things away unnecessarily. I care for the objects in my life by cleaning them, using them as intended, storing them properly, etc. It means that I don't value humans over the other creatures on this planet (we are all made of the same volcano stuff and this is the home to all of it). It means that I don't value the life of animals over the life of plants (sorry vegans - you keep doing you but that doesn't work for me). But that doesn't mean sentience. My knife isn't out to get me and won't get mad if I use another knife because it is an object. It has a simple existence: it is made for cutting. Do I think that you can imbue an object with something more than that? Yes, but I don't believe that it is a simple matter to do so and I don't think that it just happens. I strongly suspect that even knives that have been used to inflict great harm are still most likely just knives. Perhaps it is best to understand that in order for anything to experience the world in the way that we, as humans, experience the world, it would have to be quite close to human. Yes, your cat may experience some level of jealousy if you pet your other animals - or get mad at you when you go away from two weeks; but watch how quickly those emotions leave your animal. Compare that to the way that a human acts and how long emotions remain. Then consider, in the relative scheme of things, how close your cat is to a human.

Your plant doesn't get mad at you if you don't water it. Your house doesn't get resentful if you fall into a depression and can't sweep the floors. In my worldview, even the gods aren't as rageful as we've been led to believe - most of that is just made-up human shit.

And honestly, that makes me feel better about my life, and it makes me feel connected, which is why I keep believing in it.

[neechees]

Should non-Native people avoid using the words "folklore" and "mythology" when talking about stories from the histories of the communities of Native American cultures?

This kind of depends, because do you mean "folklore" & "mythology" as in oral history (which may, or more often, not be treated as trustable by White people), or do you mean those things as in Native spiritual beliefs like for spirits? If its for historical events, yes, you should definitely avoid using those words in regards to precolonial history & oral history not talked about in White schools or books, because they are not accurate to describe Native oral history & it'd be racist to assume that our history in our own words about ourselves is less accurate or real (which those words would imply). Many Native tribes valued accurate, oral information & history to an extreme degree to the point that (& we did this for legends too) our historians could track down who told them, who told that person, & so on all the way to the original teller so that if there was any inaccurate information, they'd be able to track down who started it. We didn't fuck around when it came to oral information, but colonizers assume that because we didn't have writing, & that many Europeans lied for their own histories (written or oral), then WE must have been the same.

As for the spiritual part, if you meant "folklore" & "mythology" to refer to spiritual things: You might get different opinions within the Native community, but personally yes, I think so. I think people use those terms in a way to delegitimize Native beliefs. Like, most people would think it would be weird if people called Christianity "folklore" or "mythology". Sometimes the two (history & spirituality) go hand in hand, however, & that doesn't make it wrong or incorrect. But Native religions/spirituality is not seen as "real" or as "valid" as organized religion like Christianity, which I further use as an example.

A lot of people straight up do not believe or understand that Native people do in fact, follow a set of beliefs based on the spiritual & religious stories of our peoples & behave in different ways & have a different worldview & way of navigating the world because of that belief system. I've gotten asked (both online and offline in my personal life) by White people if I REALLY or ACTUALLY believe in the spirits present in our stories, like it's silly or strange that I would. Like uhhh yes? That's my religion? Would you ask a Christian if they REALLY think angels exist? & then find it weird that they say "yes" even though it's clearly present in their belief system & the Bible? It doesn't help that a lot of our spirits got bastardized into "cryptids" to the point that I'm now seeing White people call literally any Native spirit or deity they hear about a "cryptid" regardless of whether or not it even has/had a history of said bastardization by White people (like "sasquatch").

Our spirits are seen as "cryptids" that we tell for fun (but don't REALLY believe in, apparently), our ceremonies are seen as fun little activities or get togethers that we do just for shits and giggles (but they don't REALLY mean or do anything, according to racists), & our sacred artifacts or objects, according to racists, aren't things akin to the bodies of Catholic saints or historical religious items, but apparently must be just really cool stuff we like to hang onto like a charm bracelet. Native beliefs are routinely mocked and deemed as silly, and have been for a long time.

So personally for me, I don't like using those words to describe Native spirituality, no, & don't think they should be used because of the above reasons. It seems to reinforce the ideas that our beliefs aren't on the same level of importance or as worthy of respect as something like Christianity. I'm a little less turned off by "mythology", but I still don't use it that much.

[the-algebra-thing]

I'm about to confess something that does not sit right with me at all for one reason or another but it's absolutely and undeniably a thing at this point. throughout much of my first reread of the left hand of darkness I drew COUNTLESS parallels to the organization of themes and the literary devices used in captive prince. I kept trying to put it out of my mind because I didn't like the comparison, but it's so potent and I can't just let it fall by the wayside. and I've even cut it off so you can easily scroll right past. but here's the deal.

the easiest comparison to make here is that estraven narrates much more often than laurent does, but it works to serve a similar purpose: for one, bringing clarity to the cultural aspect of what's going on now and has been going on for the entire story. we also respond to estraven's changes in mood—whether or not he's narrating—with the same cat's whisker sensitivity that we do laurent's, for the same reason: we get so little exposure to them, as these characters are very withdrawn. they also serve the same purpose of guiding our feelings about what we're reading towards a specific idea. this is what I noticed first.

in fact laurent and estraven are very different. the reasons they behave as they do are actually pretty diametrically opposite, with estraven's behavior coming directly from how steeped he is in his culture and how rightfully unequipped he is to deal with anything different, while laurent's stems from trauma that exposed him to the worst of his world, and caused him to widen his scope to an unhealthy degree—and he cleaves to values that contrast clearly with his culture's appearances in an attempt at defense. laurent's behavior is taken as simple incompetence, and revealed to be complex machinery; estraven's is taken as complex, cruel irony, and revealed to be simple, frank pragmatism. laurent snares damen intentionally; estraven snares genly ai sort of as a side effect of greater purpose.

still, they both guide their respective stories with an invisible hand and with the same dedication, devotion even, to goals beyond the scope of the duality their worlds present them with. they both have a much bigger and more complete picture right off the bat of what's going on—and how they can use it to steer the future—than we do, or than the main characters do.

on the other hand. genly ai and damen experience the same revolution of worldview, and thus identity, almost to a tee, it would seem. their role, in contrast to their respective narrative counterparts, is to bumble through the world they've been thrust into and discover along with us readers what the story is about. their role is to gain this new understanding of duality and what lies outside of it.

genly ai does this conspicuously. this is what the bulk of the left hand of darkness is dedicated to, without artifice. we follow along with him and are maybe a little surprised by the reach of estraven's goals and actions, but it's not a complete bombshell. damen does this mental legwork less obviously, as he doesn't realize that it's happening really until it's almost over—and I didn't begin to grasp the far reaches of this process until at least my third time reading. and we are both shocked hopefully on some level by the sheer godlike extent of laurent's machinery. but they both travel this path, inescapably shepherded by someone whose role they do not initially understand, and are equally shocked when they find out the extensive grasp those characters have on the narrative. and they both bring the idea and the means for the revolution the others so desperately needed.

honestly, the way these stories approach and use the idea of sex and sexuality is their most interesting similarity and their most potent difference. it holds a shit ton of symbolism, obviously, everything being about sex until it's about sex and all, but the directions they approach it from are almost opposite. and their resolutions specifically regarding it are pretty much opposite as well. there's also something to be said for captive prince not even trying to pass the bechdel test, and genly ai's thing about using "he" all the time because gethen's languages lack gendered human pronouns. I honestly don't even want to get into it because that's just a whole other post that I don't care nearly as much about. but it's there.

these stories are not one to one, obviously. captive prince takes on awareness pretty strictly through the lens of interpersonal relationship, while the left hand of darkness takes on awareness through a balance of like five different things, though politics do feature prominently in each. the scope is wider at first glance in tlhod, and in the end it really is, but not nearly as much as it originally looks, I think. still, it lacks a lot of the fetishism and directness that captive prince comes at you with, and utilizes more variety in proving its point—by the end, you feel less like a besieged dead horse. this is because captive prince's greatest strength, its scrupulously guarded limits to its purview, is also its fatal flaw. but again, that's an issue for another discussion I don't care to get into.

I'm not trying to say which one of these stories is better. I just am saying, directly off my second time ever reading the left hand of darkness, that a lot of the parallels are super wild

[jamenvs3000f24]

Unit 10 blog post

As I hone my abilities as a wildlife interpreter, I see how my personal ethics are firmly anchored in a dedication to sustainability, empathy, and accessibility. To bring people closer to nature and inspire them to take care of it, I aim to make environmental science interesting and approachable for a wide range of individuals, regardless of their background or level of experience. This motivation supports my view that everyone has the right to comprehend and establish a connection with nature, and that doing so might encourage more ecologically conscious behaviour. 

Interpretation should inspire as well as inform, according to one of my beliefs. This viewpoint, which I got from the readings and discussions in our class, motivates me to explain science in a way that piques student’s interest and offers tales in addition to providing facts. Interpretation, in my opinion, is about more than just data; it’s about fostering a relationship between humans and the natural environment so that it feels more like a part of their life than something remote or solely academic. 

I consider myself to be a guide rather than an authority which it comes to obligations. This implies that in addition to being truthful and understandable, I also want to foster an environment where people feel free to express their opinions and ask questions about nature. Instead of taking an overly formal or prescriptive approach, I want to foster a two-way conversation in which I value and respect other people’s viewpoints and help them feel like environmental stewards. 

The methods that most appeal to me is dynamic, conversational, and casual. I believe the strategy that will work best for me is to make science seem like an enjoyable, shared journey, just like I have observed in outstanding nature communicators like Bill Nye. I want my interpretation approach to adjust to the comprehension and attention level of the audience, whether it be adults, kids, or other students. I find that informal interpretation-such as pointing out something intriguing while out on a stroll-works especially well because it is unpanned and impromptu, which frequently makes it feel more memorable and intimate. 

Therefore, my ethical position focuses on interpreting nature in a way that is inclusive, interesting, and flexible enough to suit different audiences. I want to strike a balance between sharing knowledge with others in a way that is both scientifically sound and emotionally compelling. I want to feel learning from nature and my audience as I advance in this sector, always improving my methods to become a more effective communicator and a more ethical steward of the environment. 

I also acknowledge the value of lifelong learning as a crucial component of ethical nature interpretation as I continue to refine my methodology. As our knowledge of ecology and environmental science continues to advance, being knowledgeable and flexible is essential to continuing to be a responsible interpretation. In addition to sharing knowledge that is as up to date as possible, I want to make sure that I'm willing to learn from my audience as much as they do from me. This reciprocal interaction maintains interpretation alive and current, demonstrating that we are all nature's pupils who are always learning new things.

In addition, I want to develop cultural awareness in my work as an interpreter. A deeper, more inclusive experience, in my opinion, results from respecting the diverse ways that other communities relate to environment. I want to promote a greater appreciation for different worldviews and inspire viewers to appreciate nature from a variety of perspectives by incorporating cultural values and customs into my interpretation.

As an interpreter, my ultimate objective is to produce experiences that leave a lasting impression. After an interpretative experience, I want individuals to feel a feeling of their own place in the natural world as well as a renewed appreciation for it. The core of responsible interpretation, in my opinion, is encouraging others to view themselves as engaged conservationists equipped with empathy, knowledge, and a fresh sense of wonder.

Here is a picture that I took of the sunset a couple years ago. Sunsets are one of my favourite things as they carry a lot of beauty and meaning. I want people to have a connection to something in nature just how I have a connection to sunsets.

[religion-is-a-mental-illness]

Published: Jul 12, 2023

A few months ago my doorbell rang unexpectedly. In the spirit of curiosity, I went downstairs to see my surprise guests, who quickly revealed that the purpose of their visit was to share with me the good word of the Lord. I graciously expressed my lack of interest, and thanked them for stopping by. To their credit, they left agreeably, and neither tried to make me feel like an unrepentant sinner, a hateful reactionary, or someone who was actively obstructing their ability to exist. We went our separate ways without conflict, something only possible in a culture that values freedom of religion.

Which includes our culture, for the most part. It’s a standard tenet of classical liberalism: you believe how you want to believe. Even for those who see the United States as a “Christian nation,” most are content to let others have their different faiths, so long as they’re not proselytizing or engaging in acts of violence. Live and let live.

Door-to-door evangelism is a kind of activism I can respect, even when I disagree with the message. Compare this to the kind of activism happening at Kellie-Jay Keen’s ‘Let Women Speak’ events: people screaming at and physically assaulting people with whom they disagree. Even if we aren’t completely aligned on exactly how much free speech we should tolerate in a civilized society (shouting fire in a crowded movie theater? I say no!) and whether there is a meaningful difference between objectionable words and physical violence (I say yes!), it remains true that every person has a right to express their thoughts and feelings. Likewise, opponents have a right to express their disagreement. But they do not have a right to respond with physical violence.

The question of “when is violence justified” is out of scope for this essay. However, I think most people would agree that when those Jehovah's Witnesses showed up at my door and tried to persuade me to join their church, neither of us possessed the right to bring physical violence into that conversation.

Gender identity ideology, the belief that there is a gendered spirit that exists separate from the body, is a religion in all but name—and its successful penetration of our institutions depends on it not being seen as a religion. What makes it a religion and not ‘a natural progression of enlightened thought,’ as gender activists claim, are three things:

1. A hysterical disregard for evidence-based, reproducible research. ‘Children are dying! No time to wait for studies!’ 2. The levels of initiation (like Scientology), in which one can ascend up the ladder from ‘cis ally’ to some variant of ‘trans’ (or chic alternative), often combined with increasingly complicated and risky “gender-affirming” surgeries. 3. Resistance to any kind of critical inquiry (of even its most extreme positions). “Trans voices” have unquestionable authority and must be treated as gospel.

Understand that I'm not attacking religion here. I’m saying that gender activists framing their belief system as the only morally justifiable worldview and calling for all unbelievers to be shunned is the type of thing that religious fundamentalists would do, not civil rights activists.

Nor am I attacking gender identity ideology. I just want it to be understood for what it really is. As an increasingly alienated leftist, I’ve seen too many of my own friends absorbed into this leaderless cult, suddenly unwilling to contemplate or discuss any other perspective. Whether they’ve adopted it intentionally or through community osmosis, the believers argue that gender identity ideology is true, has always been true, and to express anything other than wholehearted support is equivalent to injury.

I do think it's possible for people to believe in gender identity without resorting to intolerance or the worst excesses of the self-appointed revolutionary vanguard. But those people, quietly trying to live their lives, are not the theatrical attention-seekers who publicly delight at forcing ideological compliance. Part of my motivation in writing this is to inspire a more nuanced conversation about "trans rights" in the culture wars. It is a legitimate subject worthy of discussion. What rights do trans people have, and not have? In what cases, if any, are their rights more important than the rights of women who want to have single-sex spaces? If the gender identity activists truly want to create long-term change that actually benefits their demographic, they will need to do politics instead of just bullying their neighbors into submission.

It is the lack of willingness to have discussions about the thorny areas where their wants come into conflict with the wants of others that make this such an intolerant movement. And the one message we keep hearing is that if you do not believe as the gender activists do, you are a problem, and your lack of proper belief justifies the use of violence against you. This is a textbook example of religious extremism.

What is the significance of it being religious in nature? Because religion occupies a special niche in our culture: it shapes our ideas of the sacred and the profane. But even though there is widespread disagreement on the specifics of what constitutes each, we've managed to form some kind of common ground along the lines of respecting each other's personal freedom to act and believe as we choose, so long as our actions and beliefs don't interfere with others exercising their own freedom. ‘The Golden Rule,’ if you will. Most people, I think, would argue that people are free to worship however they choose. Of course, this ideal picture of tolerance is not always the case. History is full of crusades and jihads and persecutions for heresy under various names. Human society has a long relationship with the virtues and the horrors of religion. We know what it is, even if we still struggle with it.

So we can recognize, understand, and even empathize with a person motivated by religious fervor. We can respect the passion shown by a person in a state of religious ecstasy. But none of that requires that we unconditionally lower our psychic boundaries and adopt their beliefs at gunpoint. If such a person can accept that they will not convert you, and go their own way, there is no issue. But if that person threatens you with social repercussions or even physical harm for not assimilating, that is extremism.

Therefore, we hold religious people to certain standards. We accept their idiosyncrasies, while reserving the right to arrive at one’s own faith uncoerced. If we see gender identity ideology for what it is—a religion dressed up as a civil rights movement—we would be much less willing to entertain those ideologues in our schools and institutions. Also, in the United States, thanks to the First Amendment’s Establishment Clause, the legal standing for gender identity ideology in government goes away completely once it is accurately classified as a religion. 

Gender identity ideology as a religion further means that we can (and should) have reasonable boundaries around how children are exposed to it. Here's a fun thought experiment: Would you be OK with a devout Christian, Jew, or Muslim going into your child's public school kindergarten class to lecture them about Jesus, Moses, or Mohammad? Probably not. If you were at the grocery store and you ran into a 6-year-old wearing a crucifix who told you that you were going to hell unless you devoted yourself to the church, you'd probably walk away from that encounter thinking, “well, that was weird and disturbing." But right now, gender disciples around the world are perfectly on board with a 6-year-old girl telling them with complete certainty (to the extent a 6-year-old can be certain about anything), "I am not a girl, I am a boy." No need to critically examine the circumstances, because it is a holy sign. Even the Abrahamic religions have a concept of Age of Majority, but in the world of gender identity, no age is too young to be sacrificed on the altar of hormones and surgeries.

Here's another thought experiment: next time you read the words “transwomen are women,” imagine it says “Jesus is Lord” or “Praise Allah.” It’s the same thing! 

The most important difference between gender identity ideology and other religions is that it has no concept of the divine. There is no greater power at the center of the belief. The highest authority of gender identity ideology is the self. Thanks to social media, never before have young narcissists been able to organize with middle-aged narcissists so effectively, and then claim to speak for all queer people. The rest of us are not given the choice to opt out. Gays, lesbians, and bisexuals are forcibly conscripted into this doctrine, or we are excommunicated.

Humans are social animals. We are deeply influenced by each other. It’s one of the reasons that politics and religion exist. So, considering this kind of cultural dispute isn't anything new, why is the conversation about transgenderism so fraught?

Because the issue of men trying to be women (and vice versa) mirrors the central, much larger conflict in our society right now: the issue of humans trying to be God. There is a mischievous aspect of our nature that seeks to be subversive, to upend conventions, to do the impossible. This inclination to push against our limits has brought us the great technological gifts of the modern era. Yet this mischievousness is a double-edged sword, like so many other aspects of human nature that walk a fine line between adaptation and maladaptation. The only way out of this unsolvable predicament is to put down our fantasies, and to stop the foolish exercise of insisting to be that which we are not.

Am I anti-trans? No. I am anti-delusion. I want to live in a world where people are free to play with gender expression in self-love and with full, conscious acceptance of their bodies. The notion that anyone could be born in the wrong body is among the cruelest ideas to emerge from the unholy marriage of postmodernism and late-stage capitalism. There’s no profit to be made in teaching us how to love ourselves, but every gender-nonconforming person that embarks down the pathway of medicalization becomes a prisoner of the gender industry, and a customer for life.

We can argue all day over how much of the self is caused by nature versus nurture, but understanding the mechanics of our own existence is secondary to finding the ability to live at peace with one another, and to share in both the joys and hardships of life. Let us not be children, demanding that we submit to each other’s capricious, imaginary worlds. Let us be adults, willing to talk to each other as living beings worthy of mutual respect.

The author is a bisexual man living in the Northeastern U.S.

==

I don't participate in other people's delusions. Of any kind.

[jailforwriter]

It's time for...

Look, I'll be honest with you. Nothing makes me go feral over a book faster than picking up on a bit of clever symbolism. This hand-rubbing, cunning little storytelling shortcut can really make a difference between a book you enjoyed, and one you cannot sandpaper off the grooves of your brain. In many ways, it's a sneaky bit of puzzle-solving that the author tucked under the rug of the main text for us to find, and yeah, engaging with it takes a bit of getting on your knees and dusting, but boy are those proverbial allergies satisfying!

Hopefully by the end of these series you'll love this device as much as I do, so let's get into it!

What's symbolism?

Okay, right off the bat, I have to warn you that symbolism exists in the nebulous realm of things that take some thought to like, proper get, but we as writers thrive in places where we get to dissect and interpret complex stuff, so don't worry too much.

Now, a symbol could be an object, a place, a character, an action – so long as it represents something other than their literal meaning, it's the double-agent of literature: a symbol. We come across some of the most common ones pretty often, even in daily life. Suffice to walk by a flower shop and see a red rose for it to recall romantic attraction; whether we personally have an interest in it or not, the image still sparked the thought. That's the power of association, and just this once, it's here to help.

We can use those associations on a smaller scale to add layers of depth and evoke more complex ideas in our stories – like themes and messages – without needing to spell them out. In that way, we're ergonomically inviting the reader to solve our hidden puzzle (engage with the narrative on a different level) and get a little treat for it (a deeper understanding of the story's themes and messages, yummy!).

Types of symbolism

There are no hard and fast categories for the kinds of symbolisms we might come across in media, which really means that there are so many that we can get a bit liberal in our sorting criteria. As a scientist, this hurts my soul. As a writer, however? Let's get biased! Personally, I like to look at them this way:

Objects: one of the clearest ways to express many things in one. For instance, think of a pocket watch. Yes, it symbolizes the passage of time, but what else could we add onto it to say even more? Maybe the watch is worn, reflecting on the character's old struggle with reconciling the inevitability of aging and its inexorable march toward death (joy!). Maybe it starts ticking erratically at some point, paralleling the character's own mental instability. Maybe they decide to break it in the end, symbolizing them finally freeing themselves from time's constraints and their obsessive preoccupation over aging. We can get creative here!

Animals: these we often get from cultural exposure. For instance, someone interested in Greek mythology might see an owl and immediately think of wisdom – not necessarily because of any inherent attributes to the owl itself (although there's some interesting discussions to be had about where the association came from in the first place!) but because it's been drilled into them through history and repetition.

Characters: let's take it up a notch. What if we have a character who embodies, for instance, something antithetical to our protagonist? Who questions their values and challenges their worldview by mere dint of existing? What if our protagonist, Johnny Apple-Lover, comes across our antagonist, Lenny Apple-Hater? What happens when they interact? Characters may embody archetypes or have certain attributes that, juxtaposed to those of other characters, say a lot of interesting things about them. (Deep dives about this particular topic to come!).

Settings: this is your classic "ye olde manor existed in a state of perennial darkness, engulfed by the shadows of the thunderclouds above, through which nary a sunray ever ventured" business. Gloomy weather in a dark forest tends to evoke a desire not to go there, while a flowery, sunny meadow seems more like a place where you'd wanna hang out (please disregard if you're a vampire...and also hmu). This allows for some interesting subversions of expectations, in some cases, and we'll look into those a bit more later down the line.

Actions: actions (and lack thereof) can function as a fantastic substitution for directly stating a thought, and may add onto theme without needing to overexplain it by throwing up a mirror to the character's state of mind. For instance, a character opening a bird's cage and urging them out might symbolize their appreciation for their own freedom, particularly if they have resisted doing so throughout the book for fear of its consequences. Double-points for including animal symbolism, too! You'll find that a lot of the best symbolism exists at the junctions of all these categories, so don't be afraid to get creative with the combinations.

Colors: stop me if you've heard this before: red means angry, blue means sad, green means envious...yeah, so on and so forth. This is a straightforward method of conveying deeper meaning that goes hand in hand with symbolic objects, and can cast them and the characters who interact with them in a new, more exciting light. Speaking of lights, here's an example: what if Gatsby's was red instead of green? Suddenly, the entire message changes. It's no longer the green of money, nor of "go", but may now symbolize the red of violence and of "stop". We can extrapolate a lot from a little change, and therein lies the beauty of this literary device.

It's worth noting that other people may break down symbolism as it pertains to its effect on the reader, or give particular credence to religious symbolism as its own category, or focus on thematic relevance and imagery as their own types. I've based my breakdown on what I feel most accurately represent the tools we as writers need in our toolbox, and have tried to make them as easily accessible as I can. Hopefully it's not too convoluted!

In the next part, we'll focus on how symbolism differs from allegory, simile and metaphor by looking into some specific examples, and we'll also discuss why it's important to be a little picky and careful with the kinds of symbolisms we use in our work. I look forward to seeing you all there, thanks for sticking around!

Happy writing!

[lingshanhermit]

Lingshan Hermit: A Tale from the Borderlands

In the planet we live in, there are hundreds and thousands of cultures. These cultures vary in levels, some being of high moral standard while others low; some are good and some are bad. In recent years, the most preposterous story I have read regarding cultural differences is this: A person migrated to Polynesia in the Pacific Ocean. One day she took a public bus to go shopping in the city. After boarding the bus, she found there were no vacant seats left. A local girl stood up and offered her a seat. After sitting down, the girl looked around and then casually sat on a man's lap in a natural manner. At first she thought the man was the girl's boyfriend, but then more and more women got on the bus and each of them chose a suitable man and sat on his lap. Both the women and men seemed comfortable with this and showed no discomfort. Only then did she realize this was part of the local culture. However, the author did not criticize this practice. On the contrary, she even admired this culture, feeling that as an East Asian, she carried too much cultural baggage and was far less unrestrained compared to these natives. I'm not surprised by this. I'm just curious whether she would be affected emotionally if one day she saw her own husband intimately holding a strange woman on a public bus.

In recent decades, people all over the world have been bombarded by all kinds of media and self-media. So it's not surprising they have developed this kind of mindset and way of thinking. To demonstrate their tolerance, modern people tend to respect all kinds of trashy cultures. (There are also many such "goddesses of mercy" in Buddhism. They say everyone should be equal and non-discriminatory. Although they have an ordinary person's body, they speak like a saint. Remember, if you are still an ordinary person on the path of cultivation, speak like one, from the perspective of an ordinary person, based on the truth of causality, and be clear about what is good and evil, what should and should not be done. Do not spout nonsense about non-discrimination. Unless you can casually chop off your own leg and feed it to a tiger, don't speak words of the saintly state.) But I have never been this kind of person. Those familiar with me know I look down on white leftists very much. So I don't intend to respect this custom or culture, nor do I want to exhibit broad-minded tolerance. The reason many people are tolerant of this culture is because they do not see its impact on your life and cultivation. If they could see the consequences it would bring, their tolerance would vanish instantly.

Now it's the 21st century. You can fly from Beijing to New York in just over ten hours. So this is no longer the time of Mirror Flowers and Moonlight in the Tang Dynasty. In those days, how those distant islanders lived their lives was irrelevant to you, because they would not appear in supermarkets near your home. Their children would not go to preschool with your children or marry your children. But now the situation is completely different. Every day, hundreds of thousands of people cross borders into the United States. They come from South America, Africa, the Middle East, all over the world. In the past decade, Guangzhou, China has added over 500,000 African immigrants. These people bring their lives, cultures, eating habits and worldviews to their new countries. When there are enough of them, their cultures will influence or even replace yours.

I have never been a supporter of multiculturalism. I've always said it's a scheme of the demon king. The confusion of values multiculturalism brings makes right and wrong no longer right and wrong. Perhaps in the not-too-distant future, you'll see the scenes on Polynesian buses happen on subways and buses in Guangzhou. Some say those islanders act that way because they are carefree, but that's not carefreedom, that's shamelessness. If you want to cultivate, you must first know what is shame. This is not only the foundation of cultivation, but also a standard for defining your humanity.

In recent years I have seen multiculturalism running rampant around the world. Through movies, music and media, they reshape mindsets worldwide and slaughter the traditional cultures of nations. The biggest victim is women. Thirty years ago, if a woman with a boyfriend had a male friend, she would be condemned by many. But now this is no longer unusual news. Many women righteously proclaim it is their right. And many support this claim. This is the result of the intrusion of backward cultures. If multiculturalism continues to develop, it's not impossible that one day you'll see the Polynesian bus scene happen on subways and buses.

We are all victims of multiculturalism. Although that shocking Polynesian scene has not occurred, other things are slowly happening, greatly impacting your life and cultivation: They make you unable to find a husband, unable to truly trust others, unsure of how to get along with people or communicate, unsure of how to be a disciple. Multiculturalism, under the guise of inclusion and equality, is causing you to gradually degenerate into a barbarian, crumbling the foundation of cultivation built by sages over thousands of years.

Written by Lingshan Hermit on September 3, 2023.

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灵山居士：关于边地的一个故事

[blessed1neha]

Planets in Solar System - Class - Element

The designation of the planets in astrology is just as important as the characteristics of the signs of the Zodiac.

The planets act as sources of energy in the Cosmos, they can influence a person both harmoniously and disharmoniously.

The impact of the planet concerns both public and personal, intimate human life.

The planets are the actors of the horoscope, which activate many events.

PLANETS OF THE SOLAR SYSTEM

The Sun and Moon are regarded as planets in astrology because they serve as luminaries.

There are ten distinct fundamental heavenly bodies in all. These are them:

Sun; Moon; Mercury; Venus; Mars; Jupiter; Saturn; Uranus; Neptune; Pluto.

Rahu and Ketu are regarded as the shadow planets in Vedic astrology. A septener is formed by the first seven planets, including Saturn (a septener is a division into 7 parts).

Astrologers have historically only included the planets in the septenary, and even now, calculations do not take Uranus, Neptune, or Pluto into consideration because they are higher planets.

But all ten celestial bodies are considered in conventional Western astrology.

After studying a person's natal chart (horoscope) and being familiar with all of the planets' effects, we may determine their distinct personality trait, which includes traits of character, conduct, issues, and a representation of all life.

A SUMMARY OF THE MAIN PROPERTIES OF THE PLANETS

SUN

the masculine principle is different.

Linked to vitality, spirit, willpower, inventiveness, and general well-being.

aids in achieving notoriety, honour, and respect (or shame and a damaged reputation).

MOON

the feminine principle is different.

The Moon is related to the Soul, the mind and subconscious, creativity, adaptability, motherhood, fertility, family, country, inheritance, and fluids.

responsible for bringing about improvements in life and popularity.

MERCURY

It is a planet of intellect.

It demonstrates the vitality of conversation, thinking, and comprehension, all of which help one develop their critical thinking, analytical skills, and capacity for connections.

It tends toward variability and is connected to a feeling of equilibrium in the neurological system, the speech and hearing organs.

It gives one a hankering for business and entrepreneurial endeavours as well as a quest for information.

VENUS

It teaches how to evaluate emotions correctly and makes it possible to understand harmony, beauty, emotions, and the sensory world.

It has the power to foster harmony, serenity, and happiness as well as to sow dissension, rifts, and disappointment.

MARS

demonstrates activity, impulsivity, will, and determination, but also recklessness, animal impulses that are unchecked, irritability, a concentration on achievement, a competitive attitude, and selfishness.

Linked to inflammation, injuries, and mishaps.

JUPITER

Linked to direction, goal-setting, sage advice, fairness, deep thought, religion, and social and cultural values.

Additionally, with a worldview, a feeling of affluence, luxury, or extravagance, a desire for careerism, and a state of contentment and wellbeing.

SATURN

relates to rules, focus, boundaries, endurance, seriousness, responsibility, a sense of duty, persistence, and patience.

Also in charge of fate, time, and the gradual but inevitable success of an endeavour.

Or, on the other hand, it is connected to difficulties, hurdles, difficulties, and difficulties.

URANUS

planet with extraordinary originality, eccentricity, spontaneity, and intuition.

possesses the enthusiasm for wisdom, creative talent, altruism, surprise, and self-will.

It causes arrhythmia and nervous system abnormalities in the body.

NEPTUNE

Neptune possesses psychic and supernatural talents that can result in self-deception, brilliance, delusions, fantasies, disintegration, and fermentation.

Linked to contemplative techniques, piercing, the innermost levels of the psyche, prophetic dreams, inspiration, falsehoods, disarray, and drunkenness.

PLUTO

This celestial body is linked to change, severe circumstances, higher will, forces of creation and destruction, large-scale protests, pressure, mysticism, and the mafia.

CLASSIFICATION OF PLANETS

All the planets are divided into groups based on different guiding principles.

We'll focus on the important ones.

MALE AND FEMALE PLANETS

The Sun, Mars, Jupiter, Pluto, and Uranus are the planets that stand in for the first gender (male). They are more likely to manifest actively and externally. Venus, Saturn, Neptune, and the Moon make up the second group, which is considered to be female. These planets sense energy from the outside and are passive in their manifestations, in accordance with their roles. Mercury is unique since it has the ability to transform into either a man or female.

This is because of both its place in the natal chart and other celestial bodies' aspects to it.

Modern astrology divides the planets in this way, while other authors provide a slightly different explanation.

Saturn is the subject of the majority of expert debates, with some saying it is a masculine planet while others say it is a female planet.

Since all planets can express their traits in terms of both male and female kinds, this doesn't really matter in theory.

It matters where the planet is in this context.

Therefore, even the female planet will start to take on certain masculine traits if she is "in front of the Sun," happens to be in the eastern hemisphere, or falls under a male sign.

Both ways, the exact same thing occurs.

SEPARATION BY ELEMENTS

The Sun, together with Jupiter, Mars, and Pluto, are the fiery planets. Air bodies are Mercury and Uranus. Saturn and Venus are regarded as earthly. Moon and Neptune in water. POSITIVE AND MALEFIC

Included in the group of advantageous are the Sun, Venus, and Jupiter. They then travelled to Mars with Saturn, Uranus, Neptune, and Pluto, which are all evil planets. Mercury is also impartial in this situation; it will carry the weight of the planets with whom it has formed a conjunction or strong aspects.

The moon is a good source of illumination at night, but it may vary quickly and has a tendency to reflect other celestial bodies with which it has come into close proximity.

Additionally, according to some astrologers, Neptune is associated with good physique. Even if this planet has no bad features, it should be mentioned that it is an excellent illusionist.She may swiftly go from having a good "face" to having a nasty one.

[honorarycassowary]

I’m in the middle of writing a different long post to which this subject is only tangentially relevant, but the single greatest flaw in several big rationalist fanfics is an unwillingness to engage with the actual text of canon and instead pre-rationalistizing it. What I mean by this is the canon, whatever it may be, contains some Thing, a premise or character or design, that doesn’t fit with Rationalism TM, so it’s discarded and the fanfic precedes without engaging with how a rationalist philosophy would need to address or adapt to this Thing.

1) Animorphs: The Reckoning is intensely concerned with hard(er) scifi-ing up the books. The Andalites’ centaur body layout doesn’t really make sense, so it needs to be redesigned. And so does their culture and psychology, since they’re a psychic species. And that has knock-on effects on Elfangor and Ax’s characterization. And Yeerks live in massive collective pools and possess, so that has to effect their psychology as well. Do these changes make more sense (from a scientific and/or internal consistency point)? Sure, I guess. I’ve been enthusiastic about some weird Andalite redesigns myself, and the ones The Reckoning proposes are genuinely neat. But all this is a significant worldbuilding project that needs to happen in addition to retelling the general plot of the books and on top of communicating some rationalist worldview, and it involves fundamentally altering the characterization of several key players. Which is IMO kinda defeating the point of writing fanfiction instead of plain old fiction.

And that’s really the sticking point here - the author describes the project as "Visser Three is competent, the Yeerks are moving rapidly, and the Animorphs are actually trying to win“. But wait. Visser Three is competent?

You see, I think it’s actually a serious misreading of the series to think that Visser Three is incompetent purely for children’s book villain reasons. (Though that is a bit of it.) Applegate clearly had serious thoughts on war going on, and I think it is important thematically that Visser Three sabotages everything by being a huge asshole. Primarily, it establishes that the Yeerk Empire devaluing host species has infected their views towards fellow Yeerks. Visser Three is someone who thinks he is more important than anyone else and will use force to make sure that everyone obeys him; literally the personification of empire. There’s also the skewering of real-life bureaucracies that value people with cool showy military victories like having a morph-capable Andalite body over people who can actually lead, how infighting among people at the same level is crippling for any large organization, how cruelty to your subordinates can be exploited to your disadvantage. (I also don’t think he’s inherently incompetent, he’s just a total asshole promoted well above his competency level.) It is not necessary for a rationalist retelling of this story to fix this, because it is not a problem. There is no conflict between exploring rationalist philosophy and showing how irrational assholes with way too much power are an obstacle. That’s an incredibly relevant lesson!

And the Animorphs, trying to win? What does it mean to win a war? Applegate wrote a whole letter to fans about this after the series ended. Her message is, flatly, “Wars don’t end happily. Not ever.” What do the Animorphs want? Why do they want it? It’s majorly thematically important that they are kids who want this whole thing to be over, and have to grapple with the reasons why they can’t back out. In rationalist terms, what are we trying to optimize for here? The fastest end to the war? The best end for humanity? The best end for all sapient species involved? The end that is most likely to lead to the longest period of peace? How do these options conflict? How do we balance competing needs between species? In smaller and less fantastical scale, this is a problem that people deal with all the time, and it’s hard! The power fantasy of ultimate rationalist effectiveness is in conflict here with philosophical exploration of rationalism in practice in the chaotic system of real irrational people.

(Anyways, if you want a story that talks about the Animorphs making effective use of resources and making hard decisions and trying to figure out the best and most effective choice to make among many, many parties who all have different goals, go read Daemorphing. It is much better in terms of smoothly integrating worldbuilding and seriously thinking about morality and how to practically achieve outcomes that satisfy people.)

2) One of the major messages of HPMOR is resisting death. If you want to do worldbuilding in regards to the afterlife and immortality, there’s some actually fairly interesting stuff about what’s going on with death in the actual Harry Potter books. Ghosts have their own culture (death-day parties! the Headless Hunt!) - how did it develop? Muggles can’t see or become ghosts - does that mean only wizards have souls? How do ghosts resist going to the afterlife? Can they move on? Why don’t spirits like being brought back via the Resurrection Stone? Can they tell us about the content of the afterlife? What’s up with the spirits who come out of Voldemort’s wand? How does the Veil in the Department of Mysteries work, and why don’t wizards have a Health and Safety Executive equivalent?

But Eliezer Yudkowsky doesn’t believe in the afterlife, so Harry Potter and the Methods of Rationality can’t talk about any of that. He wants to end death, but ghosts are just “afterimages” so they can be discarded despite the very obvious parallels between afterimages and brain uploading and simulation in a transhumanist context. He knows the afterlife is fake, so he doesn’t even need to see the Veil in person to know it’s a fake, and he’s not interested in comprehensively debunking it for a public audience either. He’s a cryogenics enthusiast, though, so Harry can espouse cryonics as a method to preserve loved ones, instead of looking into enchanted glass coffins or transfiguring your loved ones into a magic music box that plays a song that sounds like heartache or sticking them in the Mirror of Erised. (Really just CRTL+F “HPMOR 39“ on this review website for a more thorough discussion.)

3) There’s almost certainly a whole section to be added here about Worm fic/fandom that really, really doesn’t want to deal with the whole “being actively sabotaged by extradimensional brain worms” but by the power of refusing to ever make a Spacebattles or SV account I have avoided so much of the fandom that it’s really a Plato’s cave situation here. I have no chapter and verse to cite so uhhh send post

[breezylouisey]

The Reasons Why People Travel

Traveling is one of the most popular activities in the world, with people from all walks of life taking to the skies and roads each year. Some travel for leisure, while others do it out of necessity or curiosity.

Whatever the reasons, many motivations drive people to explore new places and cultures around them.

From seeking adventure and experiencing different cultures to gaining knowledge or just getting out of the routine, whatever your reason for traveling, it has been proven repeatedly that travel can positively affect our lives.

This article will discuss some of the top reasons why so many embark on journeys near and far.

Discover the Positive Effects of Traveling

Taking a trip has many benefits that go beyond the obvious. From improved mental and physical health to increased creative thinking abilities, traveling can help us become better versions of ourselves. Let's take a closer look at how travel can shape our lives for the better. At https://www.travellingapples.com/, you will discover information about travelling.

People travel for adventure

One of the main reasons people choose to travel is for adventure. Taking risks, trying new activities, and facing fear head-on help build confidence and teach important lessons about courage and resilience.

Exploring new places allows us to step outside our comfort zone and gain a new perspective on life one we may never have discovered if we'd stayed home. Taking part in outdoor pursuits such as climbing mountains or bungee jumping also helps improve physical fitness levels while providing an adrenaline rush!

To experience different cultures

Traveling allows us to gain a deeper understanding of different cultures first-hand, which can significantly broaden our outlook on life.

We can learn about other countries histories and customs through interactive activities such as cooking classes, museum visits, or simply chatting with locals over dinner all while immersing ourselves in their culture.

This type of cultural exchange has been shown to reduce prejudice and stereotypes between countries or communities by giving travelers an understanding of each other’s' beliefs and values fostering respect for different worldviews that lead to more tolerant societies worldwide.

For knowledge

Besides experiencing different cultures through hands-on activities, traveling broadens our knowledge by allowing us to explore distant parts of the world without reading about them in books or watching documentaries from afar.

We get the chance to see excellent sites and interact with native cultures, which provide unique insights into civilizations that differ from ours.

Additionally, visiting museums or engaging with knowledgeable tour guides allows us to uncover secrets that would otherwise stay hidden away from plain sight helping us learn more than what is taught in school textbooks!

To get away from everyday life

Sometimes taking a break from everyday life is necessary to recharge and re-center ourselves mentally. Taking some time off work or school allows us to disconnect from our daily stresses so we can come back feeling refreshed and energized enough to tackle anything that comes our way.

This increases productivity levels and boosts creativity since we are more likely to think outside the box when presented with different environments than what we're used to at home.

For the sake of traveling itself

Traveling itself has its own set of benefits that should not be overlooked. Setting off on an adventure with no real plan in mind gives us a sense of freedom unmatched by any other activity.

Whether it's trekking through dense forests without any idea where you will end up next or hopping between cities spontaneously, traveling allows you to explore untouched areas and discover hidden gems without needing prior knowledge as your guide.

Additionally, going on trips alone gives you a chance to get to know yourself better as you navigate unfamiliar situations, teaching valuable lessons about independence and ways to handle unexpected events with grace & poise!

To meet new people

Meeting new people is another crucial benefit of traveling; it helps foster meaningful connections with individuals who could become lifelong friends.

Depending on where you visit, there is always someone interesting waiting around every corner who is willing to share stories about their local area & culture, often leading into conversations lasting hours filled with laughter & great memories.

Chatting w/ strangers makes it easier to network & promote your business; plus, it's nice to hear perspectives outside your group that are open to fresh ideas!

Conclusion

Traveling has a plethora of benefits that can significantly enhance our lives. From experiencing different cultures, broadening our knowledge, and having the opportunity to make new friends these are all reasons why traveling should be encouraged and embraced.

So the next time you get an opportunity to take a trip, seize it as an invaluable learning experience that will shape your perspective, enrich your life, and help you become a more understanding & open-minded citizen of the world. Enjoy your journey.