ReBlogging ‘Viewing autism as a disability’ – Link Below

In this blog post, I will talk about my views on autism being considered a disability, as well as raise some important points to be aware of when thinking about the disability aspect of autism.

Viewing autism as a disability

About Yernasia Quorelios

Writer, Philosopher, Pseudo Psyche, Ascension Assistant, WordSmith, Reader
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3 Responses to ReBlogging ‘Viewing autism as a disability’ – Link Below

  1. mosckerr says:

    An introduction to the 6th פרק of Parshat אמור.
    What defines the concept of justice? Injustice, oppression, slander, rape, slavery and of course murder – these expressions of “tumah” middot, (these evil spirits) they live within the hearts of all mankind. What drives people, that causes them to enjoy inflicting pain upon others? Justice seeks to repair the ripped social fabric of the human “citizen-alliance”, damaged or destroyed through the expression of these tumah evil spirits within us. Which possess a long historical power to cause death and mayhem in society.

    The Torah opens with the extreme case of murder, as told in the aggadic story of Cain and Abel. The issue at stake – how best to respond to such human crimes against ourselves. The Torah concept of justice rejects the idea as reactionary which elevates the guilty murderer, and makes that criminal the central focus of the societal disaster. Guilt through the heinous crime committed, demands a permanent removal of that predator from membership in that society.

    The decision made by that predatory animal whereby criminals views citizens of society, as nothing other than an inferior species of hunted prey. This human predator, like refugees expelled to a foreign country, has little or no rights, after a court of law rules a guilty verdict. Rights apply strictly and only to citizens. For example, the United States, illegal aliens do not stand under the Constitutional umbrella, offered by the Bill of Rights only to citizens of that country.

    Horrific crimes of passion, following a court ruling of guilt, the convicted predator loses any and all partnership with that larger society/nation. Torah justice commands the quick and immediate public removal of these human predators from society. Hence the Torah commands the death penalty to publicly accomplish this obligation. Why does the Torah, as opposed by Goyim justice systems, reject the notion that throwing a man in jail for 20 years or more years?

    The issue of Torah justice prioritizes the need to repair the ripped social fabric of society consequent as a result when citizens of the land commit crimes which damage the oath brit alliance by which the house of Israel shares an essential trust with one another. A practical example: societies whose citizens do not feel fear, concerning the need to lock their homes and cars day and night. Obviously this oath brit alliance cannot occur if theft and violent crimes happen on a day by day basis. A hostile environment imposes harsh risks upon members of society. Especially when the press reports such crimes daily. Therefore Torah justice commands for the quick removal of tumah human predators from tohor society.

    The Torah rejects housing these dangerous predators as if they compared to dangerous animals jailed within the confines of a Zoo. Rather the Torah commands the necessity to make a public rejection of such rabid predatory criminals. The Torah employs examples such as false prophets, or persons who entice their community to worship avodah zarah. It commands public condemnation and execution of these mal-adjusted former members of society. Justice most essentially strives to repair the rips of the torn and frayed social fabric; that the surviving family members related to the predator, and the surviving families members of the victim(s), can give mutual מחילה to one another.

    Yosef, for example, failed to give מחילה to his brothers. This “injustice” serves as a strong Torah mussar which teaches the consequences of Yosef’s refusal to give his brothers – this most essential and required מחילה – Israel, as a consequence, became Egyptian slaves. The idea of oppression and degradation defines the Torah concept of g’lut as a chief central theme which defines the Torah curse.

    Starting with the expulsion of Adam from the Garden, Noach’s survival in the Ark, and the oath sworn to Avram, that his future as yet unborn generations, would descend unto exile in a foreign land. These aggadic mussar stories all instruct the Torah concept of justice which makes an eternal focus upon the surviving family members … their absolute need to give מחילה to one another, as the key: holy of holies – k’vanna of the absolute TOP first order of priority need requirement for justice among and between our people, when social conflicts erupt among ourselves.

    Restated, justice forever strives to repair rips in the social fabric of society that occur on a daily basis. Only in this way: just compensation for damages inflicted – quickly – before the scars of traumatic crimes become an incurable mental psychosis, which establishes itself as a permanent impairment of social relationship interactions. Children raised in an environment of parental violence, later often continue this pattern of family persecutions.

    Soldiers who return home after experiencing the horrors of war; often – years later – following the initial trauma experiences – develop mental illnesses which alter their ability to function within society in the manner comparable to how they did before that war trauma changed their perceptions of reality.

    The Talmud addresses makkat mardut\rabbinic lashes, a judicial penalty in matters of less sever damages which too tear the social fabric; makkat mardut, a complex and debated subject within the pages of the Talmud and commentaries. But the key point of Torah judicial law: justice primarily addresses the damage inflicted upon the larger social fabric; it seeks to cause society as a whole to fear the consequences of committing predatory crimes against the oath brit alliance community.

    Goyim conceptions of justice by contrast, express themselves primarily restricted to reactions against criminal behavior. The Torah rejects this conception of justice as fundamentally and utterly false. Torah justice does not, first and foremost primarily concern itself with the guilty criminal as does Goyim justice. A human does not transform into a predator of prey species in a day. Human predators do not change from human beings, a peaceful healthy part of society, to – so to speak – werewolves on the night of a full moon. The transformation depicted in the horror story Dr. Jekyll and Mr. Hyde, merely requires but moments before the transformation from human to monster happens.

    But grasshoppers do not transform themselves into locust swarms without pressing and exact environmental conditions. The causes which transform persons into serial killers or mass murderers, probably similar emotional traumas persons who commit violent acts of rape or even lesser crimes of theft and the destruction of property of others probably also experience to some degree or another. The sages refer to these incredibly powerful yet unstable emotions (ecstatic insanity) by the general term: Yatzir Ha’Rah. The hunger, need, desire for sex, serves as but one, all to real example, of the long term effects of these and other exceptionally powerful emotions which surge through the veins of all human beings.

    Mental health issues all across the spectrum, from autism to head injuries or psychological trauma etc, exceptionally complex issues for outsiders to perceive and understand. Family physical abuse, usually inflicted months or even years before damaged individuals suddenly attacks society as its prey. Harsh environmental conditions promotes an atmosphere which permits the arousal of the Yatzir Ha’Rah, within the heart. Tumah spirits breath a power which inspires human social development that perverts its former natural course. Something similar to a mutation in DNA genetics, or events which causes a man to mature homosexual tendencies.

    Obviously, people cope with these tumah spirits – some better than others. Justice seeks to communicate the abhorrence and absolute disdain by which society detests and abhors these predatory behavior choices, this “rut heat” within all of us, whereby people make evil destiny decisions. On any given day, for example, some unknown force causes a hermit-like grasshopper to switch and become a locust swarm.

    Therefore the subject of justice: the Torah, assigns itself with the primary task to prevent the descent of society unto the entropy of chaos, anarchy, revolution or civil war. The 2nd law of Thermodynamics: Commonly known as the Law of increased entropy. The classic example – the crystalline structure of ice, as it melts. Structured order slowly changes to chaos and anarchy: defined crystal organization changes to a big mess dripping from the table to the clean floor. Therefore the Torah commandment of justice affixes lateral courtroom justices together with police enforcement as the יסוד upon which stands all Torah commandments, and משנה תורה common law halachot, to obey and do לשמה all Torah law.

    Liked by 1 person

  2. mosckerr says:

    Thank you Yernasia for the like.

    Liked by 1 person

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