The codes of identity and the reversion of frequencies of love
(not finished)

We may consider this as some kind of image. Images do not have scientific value, they do just make it easier to understand how something works. In order to transform an image into a model you need to define concepts and determine the logic of interaction ruling over the phenomena as considered. If we take as reference the concept of ‘notion’ as defined before (“The notion or word as vector of psychic transmission”), we do soon discover that our ‘I’ is a somewhat imprecise notion  comprehending such a lot of aspects that it is almost impossible to explicate it. To talk thus about ‘codes of identity’ seems to be some kind of unreal utopia. Even if we structure the functioning of the human being, it would take years to draw a clear picture of a particular human being. And though … The notion of our ‘I’ is usually transmitted through the name. What I’m, what I understand of myself, the image I want to project, is normally synthesized in  the notion as it  is vehicled by the name: Peter, John or Alice. That the human being is able to understand much more than what is actually transmitted by word, is some kind of evidence that does  seem to have determined human behavior all over history. We may observe that nobody does transmit his whole identity by saying his name: some parts of it are hidden very deeply in our unconscious and are locked with seven seals, whatever we may pretend. Depending on the subject, the last codes of  identity may be so well hidden to himself, that he may be not in knowledge himself of the deepest reasons of his acts and doings.  If we thus consider identity  from the point of view of principle in general behavior, we may see that it is not that impossible to determine identity: there is always one ruling principle that does explain a life’s doing. Not the one particular activity or the other, but the principle allowing to give an explanation to all activities as being linked one to another. To determine this principle may be an interesting task, though perhaps dangerous. By determining it you say yourself as x from z (particular case inside of the principle), and this x  has to specify itself through some kind of  determination: the codes of identity.  It is not a game to play with identity codes. Middle Ages and older times, even contemporary civilizations in
Africa or other places, do talk about witches and other mythological figures that do steel identity codes and make of you a slave. Others do talk about agreements with devils and demons: submissions of the identity to logics that are given absolute ruling power on  your behavior, even thoughts and imagination. This strange phenomena, usually talked about through tales and symbolic images, may though be understood in a more rational way.  First of all, it would be of need to differentiate the identity, as being the notion that comprehends the principle of behavior in a particular expression, from the ‘acting’ ‘I’. It seems as if it were possible that someone else takes decisions in our place inside of  our own understanding. This is quite easy  to understand: If I believe that Marx is right, it is obvious that Marx’s logic is going to determine my vision of reality and thus the logic of my behavior. Thus, Marx is ‘ruling’ on my particular ‘I’ through a general logic. If this is true, it may be possible to think that a person’s logic may  determine my behavior, too. In this case, though, the one we believe is ‘right’ (also in the meaning of having the power to protect us or to accomplish personal desire), is not considered from the point of view of a logic determining understanding, but of  a functioning ruling over the psychic mechanisms. In this case, the ‘I’ is submitted to some kind of compound in ethical (mostly unethical) or moral (generally immoral) understanding.  If this occurs by accident or voluntarily may be of importance if we consider the differences appearing in what is usually considered as illness. In both cases though, it seems to  be linked to some very intimate interaction in which the ‘I’ does loose the self determination of his identity in favor of some logic that is  materialized by someone else or a group of people. Of course our model of the psychic interconnection (as above) does allow thinking these kinds of interactions even on personal basis, but it is not sufficient. To think that information is transmitted through psychic masses does certainly not explain why or how a particular ‘I’ irrupts in the psychic field of someone else, and even less how the second finishes by loosing his self determination. To think psychic fields does allow us to determine better the possibilities of interaction,  as a field may imply borders and thus defenses, and consequently the possibility of invasions, attacks or violations of frontiers. The model as given before, did only allow thinking the  possibility of transmission  of information and thus possible inner interactions. To think psychic slavery does need of the concept of psychic fields. The image we may build up now, may be the one of a medieval fortified town. Our ‘I’ does sit in a palace, surrounded by counselors, ministers and a guard. All around, people (logics of interaction) do populate the different functions as  needed for survival: Commerce, handicraft, laborers, teachers and other. The loss of identity corresponds to  the possibility that a foreign army does take our psychic  system and kidnaps the ‘I’ in his palace. We may say  that, fundamentally, this is extremely difficult though not impossible. Usually, a field may be invaded, but the psychic systems (as well as most people) does hide the ‘emperor or  king or ruler’ in some obscure cave while the population does adapt itself to the invader, develop methods to free themselves by attacking the intruder  and does come back as soon as possible. We may call this a healthy psychic system, and may start talking about ‘weak or ill’ psychic system whenever our personal emperor is unable to fight positively against invasion or is even put to death. Although life does oblige us to make alliances and even to tolerate unbearable thoughts in our next environment, this may not be said invasion. In this case the emperor does accept to share his independence with foreigners in order to assure survival, strength or power. Very  often thus we see  appearing in one psychic system what we may  call ‘protuberances’: blocks of thought or logics that can not be directly derived from the psychic system in question and seem to clung to the first in more or less coherent ways. As this is though   voluntarily accepted, you can’t talk about invasion: invasion does presuppose  that the ‘I’ did not agree with such a presence in his territory.  Most of invasions are subliminal. Images, tones, movements, texts do imply much more than is actually said. Thus, bizarre grammatical structures, peculiar tones, determined movements, combinations of colors are transmitting information that can’t be directly worked out. The unconscious needs at least 8 hours of sleep in order to regulate these informations and seek them out. If they seem dangerous for the ‘I’, they are rejected, if not, some kind  of bridge of integration is searched  for. This means that the visitors of our medieval castle, our allies or  foreigners in general may hide some poison in their luggage that may become very dangerous, reason why the ‘strange or foreign’ is rarely allowed to the emperor and does have to past through a detailed exam before  he is left in.   We may say that a psychic system that does not respect these measures of security anymore is in high danger of losing identity (symptoms for coming up psychotic crisis). This may be a temporary state or a general default of organization.  Usually the ‘enemy’ will be searching for weak points in our construction in order to launch an attack. The subliminal information that has been integrated without it being clearly determined, does open the gates to the intruder and may be at the origin of an assault. An assault looks like an amount of psychic forces entering our organization and blocking it’s mobility. Either we do adapt ourselves to these forces or the crash produces a violent swapping over of the intruding forces (psychotic crisis) determining our behavior in an irrational way (it  is not ordered inside  of an accepted logic, personal and  general). We may also say, that a lack in  organization may be at the origin of inner revolt. In this case, some neglected populations do take over power after a violent insurrection (second type of psychotic crisis). It means that the organs of power (understanding) do  not properly  think a certain number of psychic phenomena and these  finish by taking over consciousness in logics of repression.  How though does the witch finish by destroying our identity  and make of us slaves?  Is there a possibility that some people have stronger psychic intuition so that they may even at distance detect weak systems in order to put them under their service? We have until now differentiated three levels of reality apprehension: the ff, the fm and the mm, corresponding to intention, realization and finality. The level of ff, or low level, does fundamentally deal with the organization in principle of the basic forces of soul, such as love and death (ordered elimination in justice or war of dangerous subjects), Freuds libido and impulse of death. Logically the attention  is more inner than outer and the vision concerning inner reality is much higher. In developed ff systems psychic perception becomes almost physical: depression is dark and happiness lighter, and thus all psychic interactions are perceivable. It is possible to conceive in this  case, that people moving in level ff do apprehend much better  weak systems than the others and may even establish strong currents of interaction at distance. We tended to call these people ‘fallen ff’ in lines of repression, though it will need of further specification. In any case, they perfectly correspond to the medieval witches and we may heavily suspect that there were strong reasons for them to be burned.   How they do concretely interact with who we call psychopaths we will try to determine next. It is certainly possible to induce the interaction between the ‘witches’ and the psychopaths through the somewhat strange language of the latter. If the schizoid language does characterize itself through the superposition of symbolic reality with empirical reality (the schizoid will often say he is an emperor, a king or a prophet: as related to the psychic world, if well read, although he can’t make the difference), the psychopath does translate thought into sexual images. Why does the psychopath talk such a peculiar language and what does it actually mean? As said (“Therapy for schizoid understanding”), he seems to translate reality into a sexually coded ensemble, as if he substituted rationally ordered thought by a logic that is inserted into rational patterns or forms, reproducing though mechanisms of interaction of the lower realms. Thus, he simply associates words that are linked to empirical reality to others as linked to sexual behavior, and appears to move in an extremely strange ‘cloud’ of reality where appearance is immediately associated to impressions actually linked to the realms of Eros. Why does this happen? If the schizoid transfers the ‘psychic type logic’ of soul into a never ending movie determining reality, the psychopath does take of this logic only the one linked to the determination of sexual life or, to death.Copying the psychopathetic type by moving into a logic that has the same structures of language and tones as given, I discover that the psychopath reverts evidently the erotic impulses into impulses of killing. The sexual irradiation (to call it somehow) has the same power of attraction than instinct, but instead of leading to some kind of sexual realization, he converts the erotic fantasy into an equivalent murder. If I say equivalent, I mean that the murder is not accidentally somehow, on the contrary, it looks as if every aspect of the sexual fantasy had been translated into a corresponding way of killing. In a somehow indifferent novel ‘Glory’, Curtis describes the interaction between the murder and the victim by saying: “She wanted me to do something to her.” It is obvious that this ‘something’ is of sexual nature. That the murder finishes up by slaughtering the victim in the most abject ways, nothing but the evidence of the fact, that the murder understands the sexual as ‘pleasure in death’.