19 Matching Annotations
  1. Mar 2024
    1. Alas, alas!It is not honesty in me to speakWhat I have seen and known. You shall observe him,And his own courses will denote him soThat I may save my speech. Do but go afterAnd mark how he continues.

      Funnily Iago does not incite suspicion in Lodovico, only Othello. Perhaps that emphasizes Iago is a delusional part of Othello, the inner darkness that arises, indicating Othello has a fatal flaw that differs from all other characters. Is it really because he represses something? If so what? Why is he weak in his convictions and easy to sway? What does that show? What does it say about how he sees Desdemona?

    2. Nature would not investherself in such shadowing passion without someinstruction. It is not words that shake me thus.

      Shows his reason being guided fully by physical emotion and anger, that even causes a seizure. He is not like Iago, as Iago has free will with the absence of emotion. Only reason, and that is why he is isolated from the rest, different. Juxtaposition between Othello (human) and Iago (reason, devil) and Desdemona (love, emotion) like tug of war

    3. Arise, black vengeance, from the hollow hell!Yield up, O love, thy crown and hearted throneTo tyrannous hate! Swell, bosom, with thy fraught,For ’tis of aspics' tongues

      He speaks as if he is demonic, possessed, as if he has dual souls living inside of him... maybe he does. And all Iago did was play with his unstable convictions until his demon shows.

    4. Think, my lord?

      He acts as an echo, and an echo is simply just a reaffirmation, a suspicion being ingrained, a hallucination

    5. O thou invisible spirit of wine, ifthou hast no name to be known by, let us call theedevil!

      Iago forced the drinks on him, and therefore he is the "devil" and yet, Iago has done nothing but let normal events carry out, because the devil is in Cassio himself, and in everyone. Does the wine signifying Jesus's blood mean anything for this?

    6. and behold what innovation it makeshere.

      Iago simply uncovers their true and repressed selves, like a glass of wine does. In some way he is not a villain, he is just the ignition of an already burning flame

    7. Oh, they are our friends. But one cup. I’ll drink foryou

      Demonstrating Iago's purpose: the devil's temptation

    8. Make the Moor thank me, love me, and reward meFor making him egregiously an assAnd practicing upon his peace and quietEven to madness.

      Have the moor thank him for his own destruction -- because it is him who will destroy himself and simply the ignition of his motivations that drives him to do so.

    9. Doyou find some occasion to anger Cassio, either byspeaking too loud, or tainting his discipline, or fromwhat other course you please, which the time shall morefavorably minister

      Notice Iago doesn't actually do anything terrible. He is simply the whisper in each's ear that causes the storyline to unfold in whatever manner -- he is barely a presence. In this case, he is the inner devil (on the shoulder) of each of the characters.. no?

    10. A knave very voluble, no furtherconscionable than in putting on the mere form of civiland humane seeming, for the better compassing of hissalt and most hidden loose affection.

      He is describing Cassio as a monster or devil with a facade of human civilness, when in fact it is Iago who is the monster, but fully civil and detached from his emotions. He sees the devil in desire, lust and love, when in fact the one who ruins it all is the one who cannot accept the human subjective nature including feeling and emotion

    11. Her eye must be fed, and what delight shall she haveto look on the devil?

      Why is the Moor considered the devil? Because of his skin color? And what does skin color have to do with all of it again?

    12. If after every tempest come such calms,May the winds blow till they have wakened death,And let the laboring bark climb hills of seasOlympus-high, and duck again as lowAs hell’s from heaven!

      It is almost like he is welcoming the Tempest, because he feels as if nothing can ruin it now, with Desdemona -- this is a literal inviting of Iago to come ruin it. It is to show that his defencelessness and overconfidence invites the inner beast within to come rupture it.

    13. ut we have reason tocool our raging motions, our carnal stings, our unbittedlusts. Whereof I take this that you call love to be asect or scion.

      Perhaps his belief that he is uncontrolled by emotion and unconstrainted, and therefore is superior, is what makes him so evil? The detachment of oneself to their biological and true feeling is the work of the devil: reason.

  2. May 2019
  3. Aug 2016
  4. Nov 2015
    1. The Kingdom of Heaven is apparently guarded by “demons,” “evils,” “devils,” because that is the only way ego can see the impersonal existence of Being. It is very EVIL because it means the demise of ego. Ego is the only baggage that cannot go through the eye of the needle. Since it can’t go through, it applies fearful images around the eye to ensure that one will not proceed through it. You may think what has been happening is rugged, but hindsight will show you that you are coming through almost unscathed. This is because of the strength of your perceptions of what’s Real, and your conviction in its Reality. No one can do this for you. That’s why you seem to be alone in this—without communication, without understanding of what’s happening to you, et cetera.

      The impersonal existence of Being appears to ego. This way of living is the demise of ego.

      You find strength from your perception of what's Real and your conviction in its Reality.

    1. Ego is what Jesus referred to as “the devil,” being a liar and the father of it. It is imperative that you understand that there is no other evil. The only sin there is is the misidentification of one’s Self as “ego” rather than Being, as Conscious Being.

      There is no evil other than what arises from our misidentification as Ego. Ego is what the Bible identifies as the devil.

  5. Jan 2014
  6. epubjs-reader.appspot.com epubjs-reader.appspot.com
    1. While you take in hand to school others,

      the devil would do that, beware use it

  7. Sep 2013
    1. 4510 The assumption of the existence of an instinct of death or destruction has met with resistance even inanalytic circles; I am aware that there is a frequent inclination rather to ascribe whatever is dangerous andhostile in love to an original bipolarity in its own nature. To begin with it was only tentatively that I putforward the views I have developed here, but in the course of time they have gained such a hold upon methat I can no longer think in any other way. To my mind, they are far more serviceable from a theoreticalstandpoint than any other possible ones; they provide that simplification, without either ignoring or doingviolence to the facts, for which we strive in scientific work. I know that in sadism and masochism we havealways seen before us manifestations of the destructive instinct (directed outwards and inwards), stronglyalloyed with erotism; but I can no longer understand how we can have overlooked the ubiquity of non-eroticaggressivity and destructiveness and can have failed to give it its due place in our interpretation of life. (Thedesire for destruction when it is directed inwards mostly eludes our perception, of course, unless it is tingedwith erotism.) I remember my own defensive attitude when the idea of an instinct of destruction firstemerged in psycho-analytic literature, and how long it took before I became receptive to it. That othersshould have shown, and still show, the same attitude of rejection surprises me less. For ‘little children donot like it’ when there is talk of the inborn human inclination to ‘badness’, to aggressiveness anddestructiveness, and so to cruelty as well. God has made them in the image of His own perfection; nobodywants to be reminded how hard it is to reconcile the undeniable existence of evil - despite the protestationsof Christian Science - with His all-powerfulness or His all-goodness. The Devil would be the best way out asan excuse for God; in that way he would be playing the same part as an agent of economic discharge asthe Jew does in the world of the Aryan ideal. But even so, one can hold God responsible for the existenceof the Devil just as well as for the existence of the wickedness which the Devil embodies. In view of thesedifficulties, each of us will be well advised, on some suitable occasion, to make a low bow to the deeplymoral nature of mankind; it will help us to be generally popular and much will be forgiven us for it.¹¹ In Goethe’s Mephistopheles we have a quite exceptionally convincing identification of the principle of evil with thedestructive instinct:Denn alles, was entsteht,Ist wert, dass es zu Grunde geht . . .So ist dann alles, was Ihr Sünde,Zerstörung, kurz das Böse nennt,Mein eigentliches Element.The Devil himself names as his adversary, not what is holy and good, but Nature’s power to create, to multiply life -that is, Eros:Der Luft, dem Wasser, wie der ErdenEntwinden tausend Keime sich,Im Trocknen, Feuchten, Warmen, Kalten!Hätt’ ich mir nicht die Flamme vorbehalten,Ich hätte nichts Aparts für mich.