All language subtitles for Stereo.2023.720p.BluRay.x264.AAC-[YTS.MX]

Downloaded from
YTS.MX

Official YIFY movies site:
YTS.MX

Now that we have some insight

into the concept of experiential space

we may consider interaction
among the experiential space continua

of a highly unique group of individuals.

In general, the study of the varying
dimensions of human experience

in the context of man in his society
is known as human social cybernetics.

In our experiment,
eight Category-A subjects

underwent pattern brain surgery,
whose programme was developed

within the academy's organic
computer dialectic system.

The object of surgery was to extend,

by a process
called bio-chemical induction,

the natural electro-chemical network
of the human brain.

This extension would provide
each subject with telepathic capabilities.

A telepathist is one who can
communicate with other minds

by means which do not involve
perception by the senses.

Thus, telepathy is a form of
extrasensory perception or ESP.

Our subjects were to be kept in isolation
at the Institute for three months,

where they were to prepare
for their first meeting as a group.

This meeting was to take place
at the Academy sanatorium

in the Ontario Northwoods.

Telepathic dependency is
an extreme form of psychic addiction.

It is essentially
an electro-chemical addiction.

The dependant surrendering
the autonomy

of his own nervous system
to that of the object of his dependency,

and altering his patterns
of electro-chemical discharge

to mimic those of his object.

When the object of dependency

is telepathically unavailable
for long periods of time,

the new nervous patterns
find themselves

suddenly without a constant source
of electro-morphological reinforcement,

and severe psychic disorientation

begins to manifest itself
in the dependant.

At its most intense level

a frustrated dependency can result

in the irreversible distraction
of critical brain tissue.

In as much as the establishment
of a partial telepathic dependency

of the subject upon his researcher
is an unavoidable part

of the para-psychological
experimental gestalt.

The means to maintain
this dependency at a controllable level

must be considered an organic element
forming that experimental gestalt.

During the Institute phase
of the induced telepathy series,

a subject possessed
of a statistically excessive

dependency susceptibility quotient

wounded himself in the forehead
with a hand drill.

The wound - a hole about
one half an inch in diameter -

completely penetrated
the subject's skull,

and seemed to afford him the relief
of imagined cranial pressures,

temporary euphoria

and electro-chemical dissociation
which it sought.

It will perhaps clarify these matters

if we consider the specific configuration
of the Category-A subject.

Category-A is a classification
which finds its meaning

within the scientific metaphysics

of the aphrodisiast
and theorist Luther Stringfellow.

It is not what is usually considered
an objective classification,

based, for example, upon physical
or psychological characteristics.

Category-A is rather a certain
field reaction of the researcher

to an intensive period
of personal interaction

with each of his potential subjects.

There is also, therefore, the element
of an aesthetics of human form

in the Category-A system
of subject classification.

Dr Stringfellow made his name

as an exponent of the existential
organic approach to the sciences,

long before his work
in the socio-chemistry of the erotic

achieved its present
international eminence.

A Category-A classification
is the existential organic methodology

put into practice.

Dr Stringfellow has repeatedly stressed
the vital necessity

for the use of this approach,

particularly,
in the new social sciences,

where variables are infinite

and complexity is
of the highest possible order.

The nature of erotic research requires

that the sexual emotional involvement
of the researcher with each subject

be taken
to its farthest possible extreme.

It is only in this way
that the researcher,

in whose consciousness a total mosaic
of his particular research project exists,

can divine in each of his subjects
a colour, a texture and a shape.

And so assign to that subject
his proper place in the research mosaic.

It was hoped
that many important questions

would be clarified,
if not answered,

during the course of our experiment
with induced telepathy.

Two of the eight subjects consented

to having portions
of their larynx removed,

making it physically impossible
for them to speak.

In addition,
large portions of the speech centres

of the brains of these subjects
were obliterated

so that the psychological faculty
of speech itself would be impaired.

Would the maturing
and strengthening

of the telepathic capacity
in these speechless subjects

surpass that of the subjects
who still retained the ability to speak?

It was anticipated
that the telepathic experience

would be much more
than simply reading another's mind.

One telepathist would perhaps be able
to apprehend not only verbal patterns,

as they arose
within the mind of another,

but would also encounter simultaneously
the germinative layers of memory,

learning, emotional response,
and psycho-physiological impulse,

which actually generate
thought and language.

How dependent upon language
is thought?

Is abstract logical thought
even possible without language?

The essence of the telepathic bond

is the dominance of one of the particles
forming the telepathic conglomerate.

Whether the conglomerate
consists of two telepathists

or of a large socially cohesive group,

the principle of psychic dominance
remains constant.

The dominant personality
is responsible

for the suppression
of the heterogeneous elements

which the conglomerate comprises.

The homogeneous elements
which remain

are then driven together
to form the conglomerate

by the laws of telepathic bonding
implicit in the Stringfellow Hypothesis.

The principle of dominance
thus provides the agglutinising impetus

which induces
the initial conglomerative motion.

As Stringfellow notes
in defining the nature of dominance,

the will
of the newly formed conglomerate

must necessarily be a function
of the will of the dominant personality.

Only after an indefinite period
of symbiotic telepathic cohesion

can the dominant personality
abdicate its agglutinative role

and encourage the emergence

of a truly synthetic
conglomerate personality.

Stringfellow's behaviour
as parapsychologist

suggests that perhaps his foremost
post-operative research objective

was to intuit which among
his Category-A subjects

was the one most capable of assuming
the role of psychic dominant.

This subject was then provided indirectly

with certain historical
and interpretive data

concerning his fellow subjects.

This data would naturally assure

the immediate social dominance
of the chosen subject

within the context of the experimental,
socially isolate gestalt.

The function of the dominant
would then be

to select from among his fellow subjects
the one psychically most vulnerable.

And by the application of subtle,
social intimidations

followed by a careful series
of potent symbolic gestures

draw the subject into the field
of his psycho-telepathic dominance.

Once a true conglomerate exhibiting
complete telepathic bonding

has been established
between this primary couple,

the progression towards a larger and
more complex conglomerate may begin.

In psychic research

the emotional distance
between the researcher and his subject

is inevitably diminished
until it is no more

than the distance
between any two persons.

The acquiescence of the subject
of the demands of the researcher

comes nothing more nor less,

than an individual
act of faith... of love.

If there can be no love
between researcher and subject

there can be no experimentation.

In conventional theories
of scientific methodology,

an experiment proves its validity
when it can be universally repeated

in every aspect.

In psychic research, such an approach
is completely untenable.

The existential circumstances
of any experiment in parapsychology

are inextricably mixed
with the individuals

and the phenomological sets involved
in that particular experiment

and cannot be abstracted from those
individuals or phenomological sets.

The conditions of experiments
in parapsychology

are unique, non-uniform
and non-repeatable.

A completely non-scientific burden
is therefore placed upon the researcher

for if the personal relationship between
researcher and subject deteriorates

the experiment cannot continue
along its natural course.

The sensitivity of the experimental
parapsychological plexus

demands new methods to help
maintain the emotional momentum

in certain experiments.

It will be noticed that the motto

of the Canadian Academy for Erotic
Inquiry has immediate relevance

for the Stringfellow
induced telepathy series.

"Amor vincit omnia. "
Or: "Love conquers all."

We understand that the unique way

in which an individual perceives
and reacts to his environment

is a function of his own
experiential space continuum.

When object events enter

the experiential space continuum
of that individual

they become
an integral organic part of that space.

They are actually changed,

qualitatively modified in accordance
with the creative nature of that space.

But we are now dealing
with telepathists.

In theory,
the experiential space continua

of two or more telepathists
can merge,

can blend together
to an extent far beyond

the range of normal human experience.

What would be the organic nature
of communal experiential space

shared among eight
psychosomatic entities?

Would one person,
one mode of perception and reaction,

one experiential space continuum
dominate this oversoul?

Or, would each mind participate
in the synthesis

of a uniform
newly created emergent space,

unlike any of its constituents?

How would
the physical and social functioning

of members of this group
be altered?

Or, could they function
in recognisable modes at all?

There is some evidence to suggest

the potential telepathic intensity
varies indirectly

as the square of the distance
between two telepathists.

An increase in physical distance may
therefore be used by one telepathist

as an effective defence
against telepathic intrusion

on the part of another telepathist.

A far more sophisticated
intrusion avoidance device

known as schizophonetic partition

was evolved
by one of the female subjects

during the group isolation
sanatorium phase.

In order to subvert attempts
by fellow subjects

to establish potentially
intrusive telepathic rapport,

she completely separated her telepathic,
non-verbal self from her oral verbal self.

The telepathic self
functioned as a false self,

diverting fellow telepathists
from the real or true self,

which manifested itself
only in occasional,

deliberately confused,
verbal utterances.

She thus protected her true self
from telepathic intrusion

by abandoning her telepathic faculty
to a false self.

Not surprisingly, repeated telepathic
probes undertaken by other subjects

could not discover the true nature
of her experiential space continuum.

The danger inherent in the use
of schizophonetic partition

as a telepathic intrusion
avoidance device

is that the false telepathic self
tends to become increasingly parasitic

on the true oral-verbal self.

The true self begins to suffocate

in as much as it is starved
of contact with the outside,

and the false self
gradually becomes the only self

to interact with other selves.

In the instance of our female
schizophonetic subject,

the true self began to express
its moribund existence

through the telepathic emission
of violent images of decay:

vampirisim, disintegration
and necrophilia,

which sporadically interrupted
the functioning

of the telepathic false self.

The intensity and frequency
of this emission

of morbid, telepathic images
rapidly increased

until it began to create the same
depressed mode in those close to her.

Another important
function of our experiment

was to be the practical testing
of the Stringfellow hypothesis.

The Stringfellow hypothesis
takes the form of the following equation:

the rate of telepathic flow
between two minds,

is directly proportional to the intensity

of the relationship
between the two minds.

The units used to measure
flow and intensity

are taken from psychochemistry.

In less mathematical terms,

we may say
that this hypothesis indicates

that even
between mature telepathists

there can be no
telepathic communication

until some sort of existential emotional
relationship has been established

in conventional sensory ways.

Thus, among complete strangers
there would exist only a kind of noise,

a short wave static.

The Stringfellow hypothesis
also suggests

that here the potency of human eroticism
would play an important role.

A strong sexual attraction
would be a substantial basis

for the establishing of a geometrically
increasing rate of telepathic flow.

The politics of
experience on the level of individuals

is a correlative
of the politics of social groups.

The politics of telepathic experience

may be studied as a projection
of the power struggles among individuals

into the extremities
of psychic potency and complexity,

a projection, that is, into the future
of human social evolution.

The role of the induced telepathy series,

in the total Canadian
social experiment,

is theoretically secure.

That role emerges
out of Dr Stringfellow's concept

of the telepathic commune,

a group characterised by the blending
of experiential space continua

and the constant instantaneous
exchange of data

among the nervous systems
forming the commune.

Stringfellow indicates
that at the most basic structural level

the telepathic unit,
which emphasises acts of faith and love,

seems the most plausible replacement
of the obsolescent family unit.

The communal telepathic experience

translated into
the larger social national context

would presumably carry with it
its intrinsic qualities

of willing reciprocal dependency
and a mutual experiential creativity.

The social responsibility
of telepathic prototypes

is therefore of the utmost gravity.

For it is only by their individual efforts

that the creation of the first
and most critical telepathic communes

can be realised.

For those of exponentially

and maturing telepathic capacities,

the question of phenomenological
refinement must inevitably become one

with the problem
of the internalisation of the sensory.

The telepathist faces
the obsolescence of the senses

and the possible atrophy
of the human sensorium

in all but its most mundane operations.

During a certain phase
in the telepathist's evolution,

the sensory will attempt to internalise
to avoid its extinction

on the level
of intellectuality and emotion.

This avoidance could take two forms.

One would be the forced psychic
ingestion of the entire universe,

conveyed
in terms of sensory information.

This would partially manifest itself

in the instantaneous translation
into the vocabulary of the sensory

of all purely psychic,
abstract or extrasensory phenomena.

Second form of avoidance
would be the reification

of the psychic,
the abstract or the extrasensory,

and its subsequent
externalisation or projection.

The process begun by this objectification
and displacement of the non-sensory

would find a point of equilibrium

and complete itself
only with the indiscriminate return

or internalisation of both
the projective non-sensory information

and its sensory screen -

the passive external world
as perceived by the senses.

In both instances,

the distinction between
the sensory and the non-sensory,

the concrete and the abstract,
the psychic and the physical,

would be lost utterly.

These opposite poles of human sexuality

are traditionally held to be
heterosexuality and homosexuality.

Yet this same bipolar
structure of sexuality

is ignored when the question
of normality and deviation arises.

The norm is taken
to be heterosexuality

and both bisexuality and homosexuality

are considered deviations
from that norm.

The primary justification for the normality
of heterosexuality is reproduction.

Only a heterosexual relationship can,
as yet, result in regeneration.

This argument collapses, however,

once it is demonstrated that
the sexuality involved in reproduction -

represents only a very small,
almost accidental segment

of the total human sexual spectrum.

Academy research has established

that both heterosexuality
and homosexuality

are equally, what might
be termed perversions,

relative to the potential
human sexual field.

In this context, the true norm
is an expanded form of bisexuality

which we term omnisexuality.

As an aphrodisiast,
Dr Stringfellow proposes the use

of synthetic aphrodisiac drugs

to assist those who wish to attain
a fully three-dimensional sexuality.

The proper use of psychic aphrodisiacs,

such as those being developed
by Dr Stringfellow

at the Canadian Academy
for Erotic Inquiry,

is not to increase sexual potency
or fertility,

but to demolish the walls
of psychological restraint

and social inhibition which restrict
persons to a monosexuality

or to a stunted bisexual form
of omnisexuality.

A telepathist then,

by virtue of the omnisexual nature
of his experiential space continuum,

may readily be seen to be the possible
prototype of three-dimensional man.

Certain unexpected results however,

threw the future
of the project into doubt.

When preliminary confrontations

between any two subjects
were arranged,

the subjects not only reported
no instances

of telepathic communication
but quite emphatically avoided

even the most casual sensory
contact with each other.

At the same time,
electro-encephalographic probes

indicated that
such telepathic communication

as was denied by the subjects

was in fact taking place,
and at a remarkably high rate of flow.

How could such flow exist
among strangers?

In an emergency programme
modification,

five of our eight subjects were combined
in an enforced community study.

These five subjects,

although psycho-chemically
the least volatile of the group,

almost immediately retreated
into a state of self-encapsulation,

refusing to communicate in any way,
with either researchers or each other.

Before further investigations
could be made,

two of the five subjects
committed suicide

in their residences at the Institute.

Another, pierced his skull
with an electric drill,

an act of considerable
symbolic significance.

Careful separation of the remaining
subjects was maintained.

The study of human erotic morphology

deals more directly with this question.

Morphology is the study
of form and structure.

Erotic morphology
is the study of those forms

which evoke
an erotic or sexual response

when they are perceived
or otherwise communicated.

Not only the shape of objects
or body parts,

but also the morphology of motion,
of movement in certain patterns,

can convey erotic signals
of a very complex nature.

Finally, the combination of shape plus
motion can attain an erotic significance

which is contained in neither shape
nor motion when taken separately.

But, the telepathist does not have
to perceive a breast or a thigh

or sexual motion directly.

He can apprehend the thought
of a breast, thigh, or erotic motion

in the mind of another telepathist.

And this thought is received
with greater impact

than the perception of the actual breast,
thigh, or erotic motion

would itself have been.

Thus, although both telepathists in
our hypothetical confrontation are male,

they have made an erotic
morphological communication

which is essentially heterosexual,
or male-female.

We can begin to see
why the telepathic experience

is essentially omnisexual in nature.

Why the male-female bisexual
categories can no longer apply.

In the sanatorium
phase of the induced telepathy series,

measures were introduced to prevent
further instances of interruption

caused by frustrated
telepathic dependency.

A single compact electromagnetic
receiver-transmitter

was provided for the subjects
undergoing primary group isolation.

The receiver-transmitter
was to feed the subjects

reproductions of a variety of patterns
of electrochemical discharge

unique to Dr Stringfellow,
the group's common researcher.

The purpose of these transmissions
from the Institute

was to ease the difficult transition

from the inevitable
telepathic dependency

established individually
between Stringfellow and each subject,

to a group telepathic cohesion
and a group telepathic autonomy.

The necessity of sharing
the transmitted electrochemical patterns,

either through the sharing
of the receiver-transmitter itself

or the telepathic sharing of
the experience of receiving the patterns,

would provide a basis for the formation
of a telepathic commune,

which did not depend upon Stringfellow
as a psychic cluster nucleus.

Dr Stringfellow indicated that he himself

entered a severely depressive
psychological mode

upon separation
from the induced telepathy group -

an event, suggesting
that to some extent

telepathic dependency
functions reciprocally,

even between telepathists
and non-paranormals.

Five intensive months
of work with the remaining subjects

revealed ways to gradually increase
the tolerance among them,

or group exposure.

It was found
that the telepathic experience

was likely to be an overwhelming
and extremely exhausting one,

verging on pain and hallucination.

The most crucial problem
for the telepathist

apparently was to develop
within himself

the means to control and modulate
the rate and quality of telepathic flow

between himself and another.

The inexperienced telepathist
simply cannot cope

with the complexity and effort involved
in the social telepathic situation.

The first meeting
of all the subjects as a group

took place at the Academy sanatorium,
somewhat later than originally planned.

The sixth subject arrived
two weeks after the others,

when it was certain
that he had fully recovered

from his self-inflicted violence.

It will be sometime
before the data on this period

accumulated through electro-
encephalographic information retrieval

can be fully evaluated.