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[Socionics Is A Cult]

Their frustration is illustrated by a possibly apocryphal story of the early computer that was given the task of translating the homily “The spirit is willing but the flesh is weak” into Russian and then back into English. According to the story, it came out: “The vodka is strong but the meat is rotten.”

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[Socionics Is A Cult]

French culture is known for many great attributes, some of which probably have nothing to do with food, wine, and romance. But regarding the latter, the French are thought to especially excel, and in the experiment in question, they literally made a science of it. The scene was a particularly sunny June day in a pedestrian zone in the city of Vannes, a medium-sized town on the Atlantic coast of Brittany, in the west of France. Over the course of that day, three young and handsome French men randomly approached 240 young women they spotted walking alone and propositioned each and every one of them. To each, they would utter exactly the same words: “Hello. My name’s Antoine. I just want to say that I think you’re really pretty. I have to go to work this afternoon but I wonder if you would give me your phone number. I’ll phone you later and we can have a drink together someplace.” If the woman refused, they’d say, “Too bad. It’s not my day. Have a nice afternoon.” And then they’d look for another young woman to approach. If the woman handed over her number, they’d tell her the proposition was all in the name of science, at which time, according to the scientists, most of the women laughed. The key to the experiment was this: with half the women they propositioned, the young men added a light one-second touch to the woman’s forearm. The other half received no touch.

The researchers were interested in whether the men would be more successful when they touched the women than when they didn’t. How important is touch as a social cue? Over the course of the day, the young men collected three dozen phone numbers. When they didn’t touch the women, they had a success rate of 10 percent; when they touched them, their success rate was 20 percent. That light one-second touch doubled their popularity. Why were the touched women twice as likely to agree to a date? Were they thinking, This Antoine is a good toucher—it’d probably be fun to knock down a bottle of Bordeaux with him some night at Bar de l’Océan? Probably not. But on the unconscious level, touch seems to impart a subliminal sense of caring and connection.

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[Aylen]

Excerpt from, The [other] Red Book

"1. Science is man’s shame, because it let him feel all he has lost.
2. Speech is the sword of man.
3. All the tears of a man would not suffice to wash him.
4. My life in this body is my penance.
5. I shall pray Thee while I am healthy, so that Thou will not forget me when I shall be sick.
6. Nothing makes the soul indifferent as material prosperity.
7. If you do good, you will gain all the knowledge.
8. Thy Will be done, not mine.
9. It is true that women may be virgins, and that is the torment of the fivefold point.
10. When has a man prayed enough?
11. 3 is to 4 as 7 is to 8. ::8::10::10:1::1:1, etc.
12. It is much simpler to deny His principle, than to follow it: so many ungodly men just do that.
13. All men are prophets without knowing it.
14. All the human gatherings are useless, because they don’t have a president.
15. Trying to catch material things is like chewing nothing.
16. It is because of the two V that we have 5 fingers on each hand.
17. The hope for death is the comfort of my days.

[...]


774. If there was something for the incorporation of man in the form, there will be something for its separation.
775. Everything is symbol in nature, therefore the natural character shows the hieroglyph quite well.
776. If monsters would reproduce, the eternal covenant would be variable.
777. Weight, or fullness, is an important matter; measure is the clock; the number is fire.
779. Without salt, the outside agents would have too much hold on the body; without oil, salt would corrode it; therefore the one and the other are in its envelop.
780. If the upper-celestial gives too much or too little, the forms suffer: that is the general law for the terrestrial, etc.
782. The criminal laws of Moses didn’t come from him, because there were no judges to speak them; they have been transposed by the compilers.
784. The zephyr or sephirah, which means the “birth of the day”, always come from the East.
785. When there will be no Sun nor Moon, we shall have our best sight.
786. The first proof of what we have must be made on us; and who shall be the master in his home, shall be the master everywhere, as everything is ours.
787. I repeat: there shall be any other science that will always do as much through the red, as through the white.
788. Try that, for all your enemies, there will be nothing more respectable, and consequently more dreadful, than your presence; because that is the privilege for man that it would suffice to show himself.
789. As we are losing ourselves practically at every step, we should have an absolution following us everywhere.
793. The Evil seduces and enchants; the Good gives us time to reflect.
794. The three times are and always will be universal, and that may be known in every mode and every case, the infinite.
795. One shouldn’t ask why things are not better; the best is, but we are not part of it.
799. May your soul rejoice when it feels you live among the verbs.
800. If one askes what Wisdom is, you shall respond by not responding at all.


Conclusion This book is not a book, but it contains enough to write one. Louis-Claude de Saint-Martin

[Dauphin]

It was an high speech of Seneca (after the manner of the Stoics), that the good things which belong to prosperity are to be wished, but the good things that belong to adversity are to be admired. Bona rerum secundarum optabilia, adversarum mirabilia. Certainly if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his than the other (much too high for a heathen): It is true greatness to have in one the frailty of a man and the security of a god. Vere magnum, habere fragilitatem hominis, securitatem dei. This would have done better in poesy, where transcendencies are more allowed. And the poets indeed have been busy with it, for it is in effect the thing which is figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian: that Hercules, when he went to unbind Prometheus (by whom human nature is represented), sailed the length of the great ocean in an earthen pot or pitcher; lively describing Christian resolution, that saileth in the frail bark of the flesh thorough the waves of the world. But to speak in a mean. The virtue of prosperity is temperance; the virtue of adversity is fortitude, which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New,which carrieth the greater benediction and the clearer revelation of God’s favour. Yet even in the Old Testament, if you listen to David’s harp, you shall hear as many hearse – like airs as carols; and the pencil of the Holy Ghost hath laboured more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes,and adversity is not without comforts and hopes. We see in needleworks and embroideries, it is more pleasing to have a lively work upon a sad and solemn ground, than to have a dark and melancholy work upon a lightsome ground: judge therefore of the pleasure of the heart by the pleasure of the eye. Certainly virtue is like precious odours, most fragrant when they are incensed or crushed; for prosperity doth best discover vice, but adversity doth best discover virtue.

(Sir Francis Bacon, On Adversity)