Milder Multi

💥 WINDKRAFTANALAGE FÄLLT BEI WIND UM - JETZT KOMMT WIEDER DAS RÄUMKOMMANDO IN DEN SCHUTZANZÜGEN 🤔 Niemand kann genau sagen, wie groß die Fläche ist, die jetzt durch die Schrottsplitter und -partikel verseucht wurde. Man weiß nur eines: Alles bekommt man aus dem Boden nicht mehr heraus. Verseucht bis in alle Ewigkeit mit nicht abbaubaren Materialien und Ewigkeitschemikalien. 📈 Bei einem konservativ gerechneten 500 m Radius wären das ca. 785.000 m². ⚠️ Sinnbild für eine dysfunktionale, bisher 5,4 BILLIONEN EURO teure Energiewende. 💸💸💸 "Wind und Sonne schicken keine Rechnung", außer bei Investition, Installation, Betrieb, Wartung, Stromweiterleitung, Entsorgung und - wie in diesem Fall - versuchter Dekontaminierung der Landschaft. Quelle - Folgen: T.ME/MEINEDNEWS T.ME/KACHELKANAL -

The Strawman Effigy: Reflexivity, Prediction Error, and the Cybernetics of Political Enchantment **Read this, and keep reading quoted tweets. This is very very important, this is how they did the Charlie Kirk assassination, and they knew exactly what they were doing.This is also why there were so many attempts on Trump‘s life, the assassination attempts. This is also how 60% of the country wanted to kill all Trump’s supporters and white people right after Charlie Kirk was assassinated.** A charged political figure can become more than a person. Under certain conditions, he becomes a public effigy: a simplified symbolic body into which fears, desires, suspicions, grievances, prophecies, and unresolved potentials are deposited. The public no longer encounters the living person directly. It encounters a constructed double — a strawman figure, a reputational doll, a narrative vessel. The person still exists in the ordinary sense, but the social field begins interacting with the effigy instead of the person. This is the point where witchcraft becomes a useful model, not as costume or superstition, but as structure. Ancient binding magic created a substitute body — a doll, tablet, name, or image — and acted on that substitute as if it could constrain the target. Defixiones, or curse tablets, were inscribed lead sheets meant to influence the actions or welfare of people or animals against their will, often wrapped, pierced, and deposited in graves, wells, sanctuaries, or other liminal places. ([namuseum.gr](namuseum.gr/en/monthly_art…)) The modern public version does not need lead or wax. It needs a symbolic body, a name, a set of charged claims, repetition, institutional routing, and a crowd willing to perceive through the constructed object. The strawman effigy begins as a condensation point. A society contains diffuse anxiety: economic instability, status threat, institutional distrust, cultural change, moral confusion, humiliation, resentment, boredom, fear of collapse, fear of contamination, fear of hidden enemies. These forces are too abstract to fight directly. They need a face. The charged figure becomes that face. He is made to carry too much. He becomes the place where contradictory potentials can coexist: tyrant and clown, mastermind and idiot, criminal and fool, puppet and puppet-master, existential threat and ridiculous spectacle, cause of chaos and symptom of chaos. The contradictions do not weaken the effigy. They strengthen it, because the effigy is not being treated as an ordinary proposition. It is being used as an attractor. A normal claim narrows meaning. A charged effigy expands meaning. It becomes a symbolic container capable of receiving almost any projection. That is why it can produce a kind of mass cognitive overheating. Every new detail can be absorbed. A facial expression, a phrase, a legal filing, a rumor, a joke, a denial, a gesture, a photograph, a staff appointment, a silence, a rally, a leak, a prosecution, a failure, a victory — all of it can become material. The effigy functions like a standing interpretive machine. It says in advance: whatever happens next will reveal the same hidden essence. This is where prediction error becomes central. In predictive-processing models, the brain does not simply record sensory input; it generates expectations and updates them against incoming evidence. Friston’s free-energy framework describes perception and action as processes of minimizing prediction error or surprise through hierarchical generative models. ([nature.com](nature.com/articles/nrn27…)) Feldman and Friston describe attention as the optimization of “precision,” meaning the estimated reliability or weight assigned to prediction errors; in predictive coding, what matters is not merely error but precision-weighted error. ([frontiersin.org](frontiersin.org/journals/human…)) A political effigy works by hijacking this weighting system. It does not merely introduce a belief. It changes which signals feel important. The charged figure becomes a precision magnet. Ambiguous signals around him are weighted too heavily. Minor anomalies feel revelatory. Coincidences feel patterned. Contradictions feel like concealment. Ordinary behavior feels coded. Uncertainty becomes intolerable, so the mind rushes to complete the pattern. A loose set of potentials — “something is there,” “something is coming,” “something hidden will be revealed,” “this all connects” — becomes more compelling than a stable fact because it keeps prediction error alive. The mind is not allowed to settle. It is held in interpretive suspense. That suspense is not accidental. It is the fuel. A finished accusation can be tested. A suspended potential can be endlessly renewed. “Questions remain.” “Sources suggest.” “Investigators are examining.” “Patterns are emerging.” “Experts warn.” “The walls are closing in.” “This could be bigger than anyone knows.” Each phrase preserves the gap between evidence and conclusion. The gap itself becomes charged. The public nervous system keeps trying to collapse the waveform, but the operation keeps reopening it. The result is not knowledge but entrainment. This is why the “waves” and “vibes” language is not stupid. It names a pre-propositional layer. Before a person has a clean belief, the body can already be tuned. The image feels ominous. The voiceover feels grave. The font feels official. The seal feels authoritative. The silhouette feels conspiratorial. The red line, arrow, boxed phrase, leaked document, blurred face, and anonymous source all establish a field of expectation. A vibe is a prior before it becomes a sentence. It tells the system how to weight what comes next. The old magical doll did this through resemblance and contact. The modern strawman effigy does it through salience and repetition. The doll said: this figure is the target. The narrative effigy says: this frame is the person. Ancient practitioners used names, pins, knots, lead, graves, and underworld routing. Modern public enchantment uses headlines, institutional labels, hearings, dossiers, graphics, experts, social feeds, clips, rumors, and official language. The material substrate changes. The substitutional act remains. Reflexivity is the next layer. Merton’s classic definition of the self-fulfilling prophecy is a false definition of a situation that evokes new behavior, which then makes the originally false conception come true. ([entrepreneurscommunicate.pbworks.com](entrepreneurscommunicate.pbworks.com/f/Merton.%2BSe…)) That is exactly how the effigy grows a body. A charged model is installed. People act on the model. Their actions alter the field. The altered field then appears to confirm the model. Suspicion produces surveillance; surveillance produces anomalies; anomalies produce reports; reports produce coverage; coverage produces pressure; pressure produces reactions; reactions are interpreted as confirmation. This is not linear causation. It is circular causation. The model does not simply describe the system. It enters the system and changes it. That is the cybernetic hinge. First-order observation pretends the observer stands outside the observed system. Second-order cybernetics brings the observer back into the system. Von Foerster’s distinction is often summarized as first-order cybernetics being the cybernetics of observed systems, while second-order cybernetics is the cybernetics of observing systems. ([researchgate.net](researchgate.net/publication/23…)) In public politics, there is no clean outside observer. The journalist, prosecutor, analyst, platform, audience, opponent, supporter, and target all become components in the same feedback machine. The result is an observing system that manufactures what it observes. Not necessarily from absolute nothing, but from charged partiality. The effigy begins as an interpretive compression, then the system acts through it, then the effects of acting through it are cited as proof that the compression was accurate. This is the witchcraft structure in cybernetic terms: create the substitute body, route action through it, harvest the consequences, and treat those consequences as evidence that the substitute was real all along. Speech acts intensify the process. Austin’s theory of performative utterance matters because some utterances do not merely report reality; under the right conditions, they enact something. His example is that saying “I do” in the right ceremonial context is not a report on a marriage but participation in the act. ([philadelphia.edu.jo](philadelphia.edu.jo/academics/mjay…)) Public-political language contains many such quasi-performatives: “under investigation,” “credible threat,” “person of interest,” “extremist,” “foreign-linked,” “corrupt,” “dangerous,” “illegitimate,” “disinformation,” “newly revealed,” “classified,” “declassified,” “officials say.” These phrases do not merely add information. They change the status-field. Searle’s theory of institutional facts explains why this is powerful. Social reality depends on collective recognition of status-functions: X counts as Y in context C. Institutional facts are not imaginary in the weak sense; they are real because people and institutions recognize them and act accordingly. ([epistemh.pbworks.com](epistemh.pbworks.com/f/6.%2BThe%2BC…)) A public figure “under investigation” is not merely a person plus a rumor. He has been given a new status. That status changes how journalists write, how allies behave, how opponents attack, how institutions justify action, and how the public interprets ambiguity. This is the institutional version of sticking a pin into the doll. The person is marked. The mark changes the interpretive environment. Once marked, every later act is received through the mark. Denial becomes suspicious. Anger becomes instability. Silence becomes concealment. Humor becomes evasion. Legal defense becomes consciousness of guilt. Victory becomes proof of corruption. Defeat becomes proof of exposure. The effigy is built to metabolize every response. A good model of this process has to include at least seven feedback loops. First, there is the salience loop. The charged figure becomes constantly visible. Repeated information tends to be perceived as more truthful than new information; this is the illusory truth effect, and experimental work shows that repetition can increase perceived truth even for false or implausible claims. ([pmc.ncbi.nlm.nih.gov](pmc.ncbi.nlm.nih.gov/articles/PMC81…)) Repetition gives the effigy perceptual fluency. What is familiar begins to feel known. What is known begins to feel proven. The public no longer remembers where the impression came from; it only feels that it has always known. Second, there is the motivated reasoning loop. Kunda’s foundational account proposes that motivation influences reasoning through biased strategies for accessing, constructing, and evaluating beliefs. ([fbaum.unc.edu](fbaum.unc.edu/teaching/artic…)) Taber and Lodge’s work on motivated skepticism in political beliefs found that people often evaluate congenial arguments as stronger than uncongenial ones, and they describe political citizens as biased information processors under conditions of prior attitude and affective charge. ([fbaum.unc.edu](fbaum.unc.edu/teaching/artic…)) A charged effigy exploits this by giving different groups different satisfactions. One group gets an object of hatred. Another gets an object of loyalty. Both become bound. Third, there is the threat loop. Conspiracy belief research repeatedly finds that uncertainty, threat, and loss of control can increase attraction to conspiracy explanations. Douglas, Sutton, and Cichocka describe conspiracy beliefs as connected to epistemic, existential, and social motives: the need to understand, the need to feel safe or in control, and the need to maintain a positive image of the self or group. ([pmc.ncbi.nlm.nih.gov](pmc.ncbi.nlm.nih.gov/articles/PMC57…)) Van Prooijen and Douglas likewise emphasize the role of societal crisis and threat in conspiracy thinking, especially when people seek certainty and control. ([journals.sagepub.com](journals.sagepub.com/doi/10.1177/17…)) The effigy offers a simple attractor for diffuse threat: this person explains the disorder. Fourth, there is the observer-participation loop. In second-order cybernetics, the observer is part of the observed system. A media outlet “covering” the effigy is not outside it. A prosecutor “examining” the effigy is not outside it. A supporter “defending” the effigy is not outside it. A critic “exposing” the effigy is not outside it. Every observation becomes input. Every input changes the next observation. The charged figure becomes a recursive machine for producing more of himself as symbol. Fifth, there is the reaction-capture loop. The target is placed under a frame that converts any output into confirmation. This is the logic of the double bind. If the figure reacts, the reaction proves guilt or danger. If he does not react, silence proves calculation. If he jokes, the joke proves contempt. If he is serious, seriousness proves menace. The effigy is not a falsifiable proposition but a capture-device. It does not ask, “What would disconfirm this?” It asks, “How can the next event be folded back into the form?” Sixth, there is the group-identity loop. The effigy becomes a badge. To hate him signals membership in one symbolic community; to defend him signals membership in another. The person becomes less important than the ritual relation to the person. The public figure is converted into a test-object. Reactions to him reveal who belongs, who is contaminated, who is awake, who is deceived, who is loyal, who is dangerous. The effigy now functions like a sacramental divide. Seventh, there is the scapegoat loop. Girard’s mimetic theory is relevant because it treats social conflict as contagious and explains how crisis can concentrate upon a victim or scapegoat who is made to bear disorder for the group. Scholarly summaries of Girard’s work emphasize the connection between mimetic desire, rivalry, violence, and the scapegoat mechanism as a way cultures generate order from crisis. ([link.springer.com](link.springer.com/rwe/10.1007/97…)) A political effigy can become the place where society deposits its intolerable contradictions. The group says: the disorder is here, in this body. If this body is exposed, conquered, purified, removed, or worshipped, the contradiction will resolve. This is why people can become cognitively and emotionally unstable around such figures. The instability is not merely “irrationality.” It is the product of recursive overloading. Too many symbolic functions are assigned to one object. The person becomes a carrier for incompatible collective energies. He is not just a candidate, official, celebrity, or factional leader. He becomes apocalypse, comedy, revenge, corruption, liberation, decline, transgression, punishment, exposure, taboo, vitality, and death-drive all at once. The nervous system cannot process him as ordinary. In predictive terms, the effigy becomes a high-voltage generative model. It predicts too much. It explains too much. It absorbs too much. It gives meaning to too many disconnected events. That is why the experience can feel intoxicating. Every day brings new data, and every datum appears to matter. The public enters an interpretive casino where every headline may be the one that finally resolves the suspense. The system distributes tiny prediction-error shocks, then offers temporary reductions through explanation, outrage, meme, rumor, or ritual denunciation. The charged political effigy therefore does not merely persuade. It entrains. It trains attention to orbit the object. It trains emotion to fire on cue. It trains memory to retrieve confirming fragments. It trains language to repeat approved phrases. It trains the body to experience the figure as threat, joke, savior, demon, or destiny before any deliberate judgment occurs. This is why “vibes” are not trivial. Vibes are low-resolution priors distributed through aesthetic and affective channels. The role of ambiguity is decisive. A clear falsehood can be corrected. A clear truth can be assimilated. But a charged ambiguity can be farmed. It continually generates prediction error without requiring closure. The effigy thrives in the zone between proof and possibility. Too much evidence would end the ritual. Too little evidence would collapse the charge. The optimal condition is suggestive incompletion: enough fragments to sustain the model, enough gaps to keep the imagination working. This is why corrections often fail to end the spell, even when they matter. Nyhan’s later review of misperceptions notes that the early “backfire effect” finding was anomalous and that fact-checking usually improves accuracy, but he also emphasizes that misperceptions can be durable and that corrections are not uniformly powerful across contexts. ([sites.dartmouth.edu](sites.dartmouth.edu/nyhan/files/20…)) In an effigy-system, the problem is not only a false belief sitting in the head. The belief is embedded in identity, group belonging, media ritual, emotional reward, and social status. Correcting a claim may not dissolve the object because the object is bigger than the claim. The effigy becomes especially powerful when it is both hated and needed. The enemies need him to organize fear. The supporters need him to organize defiance. The media needs him to organize attention. Institutions need him to organize legitimacy or emergency. The public needs him to organize uncertainty. This gives the figure strange autonomy. The person may act, but the effigy also acts through the people who react to it. In cybernetic terms, the symbolic double has become a node in a self-maintaining system. This is the point where the witchcraft analogy becomes exact at the structural level. Ancient binding magic took a name and attached it to a substitute object. The substitute was pierced, bound, buried, or commanded. The practitioner then acted as if the target’s real condition could be governed through the substitute. Modern public enchantment takes a person’s name and attaches it to a narrative construct. The construct is accused, mocked, indicted, sanctified, demonized, memed, analyzed, and ritually repeated. The public then acts as if the person’s real being can be exhausted by the construct. The strawman effigy is therefore not just a rhetorical fallacy. It is a political magical object. It is a simplified double used for operations. It allows a crowd to act upon a person without encountering the person. It allows institutions to act upon a frame while claiming to act upon evidence. It allows supporters and enemies alike to sustain a psychic economy around the same central object. It allows diffuse social energies to become coherent by becoming personal. The deepest mechanism is misbinding. The wrong thing is bound to the wrong level. A set of potentials is bound to a person as if the person were their source. A set of fears is bound to an image as if the image were their cause. A set of probabilities is bound to a narrative as if the narrative were a fact. A set of symbolic associations is bound to a body as if the body contained them essentially. The effigy becomes a false unity imposed on flux. This is also why the object feels occult. The real operation happens below explicit argument. It happens in salience assignment, affective tagging, repetition, group signaling, status transformation, and recursive feedback. The public may argue about “facts,” but the stronger force is often the pre-factual arrangement of perception. By the time a claim is debated, the figure may already feel guilty, heroic, dangerous, ridiculous, sacred, or contaminated. The verdict is installed as atmosphere before it appears as proposition. There is a specific sequence by which this occurs. A figure is first selected because he is symbolically available. He already has traits that make projection easy: visibility, conflict, taboo-breaking, ambiguity, charisma, wealth, scandal, institutional friction, or theatricality. Then he is compressed into a small number of charged signs: face, slogan, gesture, phrase, silhouette, scandal-name, visual style. Then he is loaded with potentials: threat, corruption, revenge, hidden network, secret plan, national destiny, moral contamination. Then he is routed through institutions and media, which gives the object external body. Then he is repeated until fluency masquerades as truth. Then he is polarized, so that every relation to him becomes identity-revealing. Finally, he is autonomized: the effigy can now operate even when the person is absent. At that final stage, the symbolic double becomes more powerful than the body. The person can leave the room, but the effigy remains. The person can speak, but the effigy speaks louder. The person can contradict the frame, but contradiction enters the frame as fuel. The person can be gone, defeated, vindicated, exposed, or transformed, and still the effigy persists. It has migrated into memory, language, institutional precedent, jokes, fears, and group identity. That is what it means for a political figure to become enchanted. Not enchanted in the sentimental sense. Enchanted in the technical sense: surrounded by a field of imposed significance that makes ordinary perception difficult. People do not see him and then interpret. They interpret first and then see. The effigy preloads perception. The resulting “craziness” is therefore a systems effect. It is not simply that individuals are foolish. It is that the system is designed to produce overinterpretation. Prediction error is kept open. Salience is over-weighted. Threat is personalized. Repetition increases fluency. Institutions perform status changes. Group identity rewards extreme readings. Reflexive loops manufacture confirmation. The target’s responses are captured. The effigy becomes a shared hallucination in the sociological sense: not a clinical hallucination inside one skull, but a collectively maintained object that organizes perception despite being partly or largely constructed. The ancient world called this kind of thing binding. A name is bound to a figure. A figure is bound to a fate. A fate is handed to hidden powers. The modern world calls it narrative, framing, perception management, information warfare, social construction, motivated reasoning, or mass mediation. These are not identical vocabularies, but they converge on the same dangerous fact: a symbolic object can be made operational. The final definition is this: a charged political effigy is a cybernetic curse-object. It is a constructed double that captures prediction, attention, and social behavior by converting uncertainty into ritualized interpretation. It begins as flux — rumors, vibes, fragments, potentials, waves — and becomes an object through repetition, institutional speech, group emotion, and feedback. Once formed, it does not merely represent the target. It regulates how the target can be perceived. It becomes a public doll, and the crowd, believing itself to be observing, becomes part of the ritual that keeps sticking pins into it.

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What is witchcraft? Have you ever actually asked yourself that question? Most people dismiss it instantly as hocus-pocus, superstition, fairy-tale nonsense — proof, they think, that our ancestors were primitive fools trembling in the dark. But what if that assumption is the real stupidity? What if they were not morons at all? What if they were describing, in the symbolic language available to them, a real technology of influence: the manipulation of psyche, symbol, fear, desire, image, and belief in order to bend perception and behavior? If that is true, then modern people have not outgrown witchcraft. They have simply lost the vocabulary for recognizing it. And that loss does not make them enlightened. It makes them defenseless. Because the most dangerous kind of witchcraft is not the theatrical kind with candles, dolls, and costumes. It is the kind that installs false objects into the mind and into the world: artificial narratives, symbolic doubles, reputational effigies, cursed images, institutional labels, and reality-frames that do not arise from truth but are forced into circulation until people begin acting as if they are real. Our ancestors were not stupid for fearing that. We may be stupid for forgetting it. I am going to teach you what witchcraft is, and I’m going to teach you how to carry out witchcraft, black magic, and worse. You’ll need to understand this material in order to understand what happened the last 87 years in US/European history. —— So what is witchcraft? The academic baseline: witchcraft as harmful mystical causality Scholars do not define “witchcraft” in one universal way, because the term changes across cultures. In Greek and Roman contexts, “magic” can include curses, protections, divination, alchemy, and other non-normative ritual activities; whether something is labeled “magic” often depends on who is doing the labeling and under what social conditions. See here: #550528874" target="_blank" rel="nofollow noopener">academic.oup.com/edited-volume/… But the hard historical core of “witchcraft,” especially in European and anthropological usage, is harm by hidden or mystical means. Ronald Hutton summarizes the standard scholarly definition as someone believed to cause harm by mystical means; in early modern trial contexts, “witch” generally meant an alleged practitioner of harmful magic. See here: research-information.bris.ac.uk/ws/files/18144… So the first layer is: Witchcraft = malefic invisible causality. A hidden act is believed to bind, damage, distort, sicken, seduce, deceive, or constrain a target through non-obvious means.