One of the biggest tools, Liban wrote, at our disposal is prevention.
Stay away from things that, for instance, distract you. Temptation, some say, yields to prevention not to post-temptation attempts. Get out first and then stay away from it. Make it difficult to browse.
Stay away from things that, for instance, distract you. Temptation, some say, yields to prevention not to post-temptation attempts. Get out first and then stay away from it. Make it difficult to browse.
Liban has relatives back home in Somalia, who call him, generally to ask him for help.
He usually does not answer them, because he believes they will ask for money and they are not in need of money, but they want it. Am I right to do this, he wrote. He does bot have much money.
He usually does not answer them, because he believes they will ask for money and they are not in need of money, but they want it. Am I right to do this, he wrote. He does bot have much money.
Liban chose to talk about three subjects: human strengths, security and representative government. One of his strengths was is to allow the unconscious mind to freely associate about these matters. He learned that part of him did not appreciate this: angry tone and insults.
This part of him he regarded it as an ego wishing to preserve a tendency to aimlessly browse the net and engage in non-goal directed activities, using involuntary angry tone, insults and likes. His position was to sustain his efforts regardless what happens to him.
He knows that part may have something to do with the right brain or with what DBT calls being mind, a mind that wishes to do nothing, opposing a mind that wishes to engage in goal directed activities. Liban is dominated by being mind and he needs to balance it with doing mind.
Liban’s mind was empty for sometime, nothing occurred to him. Some say this is a form of resistance. Other times, he experienced nose irritations. He considered this to be somatic resistance too. He believes his psychology discussions will not be listened to, his politics yes.
Liban loved to focus on free associations for their own sake. He believed this to be the basis of all good. He lamented that he did not dedicate enough time for this: the source of all good. He suspects this to be the unconscious mind and possibly also the collective unconscious
Anger predominated him, which suggests frustrations to attain desired goal. Since he was making progress on his important goals, it appears, the distracting ego is what was throwing the tantrum. Further observations will be conducted to account for this phenomenon.
It could also be genetic disposition. His son experienced similar tendency, strong negative affect: crying a lot. He believed negative affect allowed him to think more clearly: it helped me, he said, inductively process information.
Liban thought his self-analysis meant nothing. He did not think exploration of the unconscious will have any appreciable effect on his long term goals. He thought individuation was phantom and communication between the conscious and unconscious mind meant nothing.
His main evidence was that people were not interested to listen to it, even though he enjoyed it so much. He did entertain the possibility of others enjoying this in the same way that he enjoys, but still thinks lack of public interest is a reason why he should abandon it.
Liban thought that people should not pursue what they love to do but what most people love to be pursued. He opposed the idea of individuation. He thought it should be balanced against public interest. It was not to him public interest or individual interest alone, but both.
Liban later learned that he should pursue what he loves to do without hindrance and then find ways to make that attractive to people. This, he thought, satisfied both the individual and the public interest, the dialectics of interest.
‘Ra’ina’ in verse 104 meant ‘listen what you have not listened’ in some dialects of the Arabs at the time. The verse says use not that word to the prophet, pbuh. Mujahid Bin Jabar says Unthurna means makes us understand it, make it clear.
‘Nunsiha’ ibn Abbas says it means leaving it, verses revealed may be left alone, no longer be part of the Quran, per Tabari in his Jam’i al-Bayan, in reference to verse 106, chapter 2. Some have said the Quran prohibits some and then allows them and so on. Then verse 106 came.
Abrogation, in Arabic, per ibn Abbas In Tafsir Al-jami’ Al-Ahkam Al-Quran by Al-Zamakhshari, is of two things ; the second pertains to us, which is one thing replacing another, like sun replacing the night. In Sahih Muslim, prophecy replaces each other. Insights are like this
Great post. @threadreaderapp please ‘unroll’
