Re: virus: Saints

Brett Lane Robertson (unameit@tctc.com)
Fri, 05 Dec 1997 01:09:53 -0500


Then again, we can get Brett to graph and iconize the whole set of
lists.... That should yield some consensus, even if only he ever
understands it.

(Take it easy, Brett, I love ya, you know....)Wade T. Smith

List,

The closest I have come to graphing and iconizing the formula of what
constitutes a saint is captioned as below (the graph looks like an "n"
gram...that is, has "n" number of sides which form a pentagram-like figure
inside a circular limit but whose starting point and ending point never meet):
>
>The purpose of this illustration is to graphically describe the satement
"We must love, but cannot (misquoted from Freud)>" Specifically, within a
narcisistic world view--all things emanating and returning from/to a prime
cause and being perfectly represented through the individual--an inability
to perfectly assimilate the self, which occurs as a result of an
intercession interval between active and conscious being (the time it takes
to think of something and the physical manifestation of this thought)
necessitates a "leap of faith." To the degree that one can resolve the
dissonence between thought and action...also to this degree can one maintain
a sense of integrity--BUT NOTE THAT THE INDIVIDUAL MUST, OF NECESSITY, ALLOW
FOR INCOMPATIBILITY BETWEEN EXTREMES THOUGH _NOT WITHIN THE WHOLE_. Or, we
are Madonna and whore to varying degrees, assimilate ourselves into one and
accomodate the other; but cannot communicate this "left brain/right brain"
difference without a synaptic or "corpus collosium" intercession. If this
area of intercession is, itself, given a personality designation...as in
"id," or "ego," (i.e. "sum") [or in this case the name of a person proposed
for cannonization], then it becomes obvious that the need for a savior
personna (and the breadth of this personality's attributes) is contingent
upon the area of similarity or difference between the extremes of our behavior.

While this iconographic illustration will not yield (by itself) the names of
people to be proposed as saints, it will provide a formula by which the
attributes of these people can be compared for "saintliness" (if
"saintliness" is defined as an ability to intercede between extremes). Thus
(contrary to Wade's implied assertion that such graphs are "mystical" rather
than "scientific"), one might propose a theory of saints and test the
suggested "saints" to see how well they are suited for the job.

Brett

Returning,
rBERTS%n
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