The Flickr Backfire Image Generatr

Operator: Soviet Air Force
Aircraft: Tupolev Tu-22M-1 "Backfire A"
Registration: 53 red
C/n: 5020038
Time & Location: 13.02.2025, EVRA, Latvia
Remarks: Preserved at the Riga Aviation Museum.

33-Red Tupolev Tu-22M Backfire of the Soviet Air Force preserved at the Central Air Force Museum, Monino, Moscow 25/8/03

3D intro. scene from the 1953 Three Stooges short film, "Pardon My Backfire". Original image from a stereo side-by-side source and converted to anaglyph with Stereo Photo Maker.

42-Red Tupolev Tu-22M-2 Backfire of the Soviet Air Force preserved at Dyagilevo Air Base, Ryazan, Russia 27/8/03

42-Red Tupolev Tu-22M-2 Backfire of the Soviet Air Force preserved at Dyagilevo Air Base, Ryazan, Russia 27/8/03

great catch of a compressor stall in progress (my son took this photo)

4504-Black Tupolev Tu-22M-3 Backfire of the Russian Air Force preserved at Dyagilevo Air Base, Ryazan, Russia 27/8/03

RAF Fairford, 27 July 1998.

Ukraine had Backfires once. This one was the absolute highlight at the Air Tattoo of 1998. When it left on Monday it had to wait for maybe 20 or 30 minutes at this spot before entering the runway. That gave the photographers enough time to take photos and to breath the exhaust fumes (cough cough).

DRM Revival

What Is The Id?
The id is the primitive and instinctive component of personality.

The id is a part of the unconscious that contains all the urges and impulses, including what is called the libido, a kind of generalized sexual energy that is used for everything from survival instincts to appreciation of art. he id is the impulsive (and unconscious) part of our psyche that responds directly and immediately to basic urges, needs, and desires. The personality of the newborn child is all id, and only later does it develop an ego and super-ego.

The id engages in primary process thinking, which is primitive, illogical, irrational, and fantasy-oriented. This form of process thinking has no comprehension of objective reality, and is selfish and wishful in nature.

The id operates on the pleasure principle (Freud, 1920), that every unconscious wishful impulse should be satisfied immediately, regardless of the consequences.

When the id achieves its demands, we experience pleasure, and when it is denied, we experience ‘unpleasure’ or tension.

The id comprises two kinds of biological instincts (or drives), including the sex (life) instinct called Eros (which contains the libido) and the aggressive (death) instinct called Thanatos.

Eros, or life instinct, helps the individual to survive; it directs life-sustaining activities such as respiration, eating, and sex (Freud, 1925). The energy created by the life instinct is known as libido.

In contrast, Thanatos, or death instinct, is viewed as a set of destructive forces in all human beings (Freud, 1920).

When this energy is directed outward onto others, it is expressed as aggression and violence. Freud believed that Eros was stronger than Thanatos, thus enabling people to survive rather than self-destruct.

The id remains infantile in its function throughout a person’s life and does not change with time or experience, as it is not in touch with the external world.

The id is not affected by reality, logic, or the everyday world, as it operates within the unconscious part of the mind.

www.simplypsychology.org/psyche.html
According to Freud’s psychoanalytic theory, the id is the primitive and instinctual part of the mind that contains sexual and aggressive drives and hidden memories, the super-ego operates as a moral conscience, and the ego is the realistic part that mediates between the desires of the id and the super-ego..
The basic dilemma of all human existence is that each element of the psychic apparatus makes demands upon us incompatible with the other two. Inner conflict is inevitable. For example, the superego can make a person feel guilty if rules are not followed. When there is a conflict between the goals of the id and superego, the ego must act as a referee and mediate this conflict. The ego can deploy various defense mechanisms (Freud, 1894, 1896) to prevent it from becoming overwhelmed by anxiety.
www.simplypsychology.org/psyche.html
The persona, for Swiss psychiatrist Carl Jung, is the social face the individual presented to the world—"a kind of mask, designed on the one hand to make a definite impression upon others, and on the other to conceal the true nature of the individual."
Jung's persona Identification. In psychoanalytic theory, the id, ego and superego are three distinct, interacting agents in the psychic apparatus, defined in Sigmund Freud's structural model of the psyche. The three agents are theoretical constructs that Freud employed to describe the basic structure of mental life as it was a movie for yourdelf as guest-star. In the ego psychology model of the psyche, the id is the set of uncoordinated instinctual desires; the superego plays the critical and moralizing role; and the ego is the organized, realistic agent that mediates between the instinctual desires of the id and the critical superego;[1] Freud compared the ego (in its relation to the id) to a man on horseback: the rider must harness and direct the superior energy of his mount, and at times allow for a practicable satisfaction of its urges. The ego is thus "in the habit of transforming the id's will into action, as if it were its own.
en.wikipedia.org/wiki/Id,_ego_and_superego
According to Jung, the development of a viable social persona is a vital part of adapting to, and preparing for, adult life in the external social world. "A strong ego relates to the outside world through a flexible persona; identifications with a specific persona (doctor, scholar, artist, etc.) inhibits psychological development."For Jung, "the danger is that [people] become identical with their personas—the professor with his textbook, the tenor with his voice."The result could be "the shallow, brittle, conformist kind of personality which is 'all persona', with its excessive concern for 'what people think'"—an unreflecting state of mind "in which people are utterly unconscious of any distinction between themselves and the world in which they live. They have little or no concept of themselves as beings distinct from what society expects of them."[6] The stage was set thereby for what Jung termed enantiodromia—the emergence of the repressed individuality from beneath the persona later in life: "the individual will either be completely smothered under an empty persona or an enantiodromia into the buried opposites will occur."
Disintegration
"The breakdown of the persona constitutes the typically Jungian moment both in therapy and in development"—the "moment" when "that excessive commitment to collective ideals masking deeper individuality—the persona—breaks down... disintegrates."[8] Given Jung's view that "the persona is a semblance... the dissolution of the persona is therefore absolutely necessary for individuation." Nevertheless, the persona's disintegration may lead to a state of chaos in the individual: "one result of the dissolution of the persona is the release of fantasy... disorientation."[As the individuation process gets under way, "the situation has thrown off the conventional husk and developed into a stark encounter with reality, with no false veils or adornments of any kind."
Negative restoration
One possible reaction to the resulting experience of archetypal chaos was what Jung called "the regressive restoration of the persona," whereby the protagonist "laboriously tries to patch up his social reputation within the confines of a much more limited personality... pretending that he is as he was before the crucial experience."[Similarly in treatment there can be "the persona-restoring phase, which is an effort to maintain superficiality;"[13] or even a longer phase designed not to promote individuation but to bring about what Jung caricatured as "the negative restoration of the persona"—that is to say, a reversion to the status quo.
Absence
The alternative is to endure living with the absence of the persona—and for Jung "the man with no persona... is blind to the reality of the world, which for him has merely the value of an amusing or fantastic playground." Inevitably, the result of "the streaming in of the unconscious into the conscious realm, simultaneously with the dissolution of the 'persona' and the reduction of the directive force of consciousness, is a state of disturbed psychic equilibrium."[Those trapped at such a stage remain "blind to the world, hopeless dreamers... spectral Cassandras dreaded for their tactlessness, eternally misunderstood."
Restoration
Restoration, the aim of individuation, "is not only achieved by work on the inside figures but also, as conditio sine qua non, by a readaptation in outer life"—including the recreation of a new and more viable persona. To "develop a stronger persona... might feel inauthentic, like learning to 'play a role'... but if one cannot perform a social role then one will suffer." One goal for individuation is for people to "develop a more realistic, flexible persona that helps them navigate in society but does not collide with nor hide their true self." Eventually, "in the best case, the persona is appropriate and tasteful, a true reflection of our inner individuality and our outward sense of self."
Later developments
The persona has become one of the most widely adopted aspects of Jungian terminology, passing into almost common vocabulary: "a mask or shield which the person places between himself and the people around him, called by some psychiatrists the persona." For Eric Berne, "the persona is formed during the years from six to twelve, when most children first go out on their own... to avoid unwanted entanglements or promote wanted ones."He was interested in "the relationship between ego states and the Jungian persona," and considered that "as an ad hoc attitude, persona is differentiated also from the more autonomous identity of Erik Erikson."Perhaps more contentiously, in terms of life scripts, he distinguished "the Archetypes (corresponding to the magic figures in a script) and the Persona (which is the style the script is played in)." Post-Jungians would loosely call the persona "the social archetype of the conformity archetype," though Jung always distinguished the persona as an external function from those images of the unconscious he called archetypes. Thus, whereas Jung recommended conversing with archetypes as a therapeutic technique he himself had employed—"For decades I always turned to the anima when I felt my emotional behavior was disturbed, and I would speak with the anima about the images she communicated to me"—he stressed that "It would indeed be the height of absurdity if a man tried to have a conversation with his persona, which he recognized merely as a psychological means of relationship."
en.wikipedia.org/wiki/Persona_(psychology)

Metanoia (from the Greek μετάνοια, metanoia, "changing one's mind") has been used in psychology since at least the time of American philosopher/psychologist William James to describe a process of fundamental change in the human personality.
The term derives from the Ancient Greek words μετά (metá) (meaning "beyond" or "after") and νόος (noeō) (meaning "perception" or "understanding" or "mind"), and takes on different meanings in different contexts. The Greek term μετάνοια metanoia is made up of the preposition μετά (that which surpasses, encompasses, puts above) and the verb νοέω (to perceive, to think), and means "change of view" or "change of outlook" which sees thought and action transformed in a significant, even decisive way. Although he places himself outside the field of philosophy and differentiates it from the meaning the word ordinarily possesses in the religious sense, René Guénon makes it a synonym for "conversion".In his concept of the individuation process, Carl Gustav Jung uses this term to designate a transformation of the psyche through a kind of healing initiated by unconscious forces. It's a complete transformation of the person, very much like that which takes place inside a chrysalis. In his concept of the individuation process, Carl Gustav Jung uses this term to designate a transformation of the psyche through a kind of healing initiated by unconscious forces. In response to a brutal episode, our minds are often driven to metamorphosis. Self-repair, a return to our origins, a change in our state of consciousness: here are a few explanations of the metanoia process. A spontaneous attempt by the mind to heal itself? Metanoia is an ancient concept. Etymologically, the word "metanoia" comes from the Greek meta (a prefix meaning change, succession, going beyond, that which surpasses us, inducing an idea of transformation) and noïa (from noos or noüs: spirit, idea).
Philosophy, theology and even analytical psychology have their own particular interpretations of this word, all tending towards the same common idea: a reversal of thought, a turning around by which man opens up to something greater than himself within himself, beyond rational thought. The psychologist Carl Gustav Jung developed the use of the word "metanoia" to indicate a spontaneous attempt by the mind to heal itself of an unbearable conflict by melting away, and then, by being reborn, in a more adaptive form (which could be compared by metaphor to the different stages of tadpoles that eventually turn into frogs).
This movement can be triggered by a particular experience, such as illness, failure or suffering... It's as if Life were putting us to the test in order to help us move out of our comfort zone and into a more evolved form of ourselves. Metanoia is therefore a process akin to an attempt at self-repair. A kind of self-healing. Returning to the other side of the mirror... to see reality. Metanoia is a return to our origins, a change in our state of consciousness. If we look into a mirror, our rational thinking will tell us that we're looking at our reflection in a mirror, that what we see is virtual. Metanoia means going back to the other side of the mirror... to see reality.
To take the example of our tadpoles, this notion of return (change based on inversion) is directly linked to metamorphosis. It begins with an "initial" being - our tadpole - and takes it through different structural stages, until it returns (or gives back) a being analogous (but not identical) to the initial being (the frog).

A journey in three stages
1. inward movement
The aim is to redirect our attention inward, by being present, motionless, fully aware of the thoughts that inhabit us, and not to transform them, but to channel them.

2. "Taking care of our Being (therappeia)
We awaken a new way of looking at ourselves, our way of being in relation to others, situations and aggressions. In this process, in which we are returned to ourselves, discernment (lucidity) about our inner reality is born, enabling us to disidentify and thus free ourselves.

3. Awareness
We are led to recognize and accept our state. In order to heal our wounds, whether physical or emotional, we need to become aware of them, name them and accept them, so that they can be transformed.

Metanoia should not be confused with the benefits of reading the great spiritual masters. While reading Goethe or Steiner will be very inspiring, for metanoia, there is only one path: the one that passes through our body and our physical experience. In order to relearn how to let our intuitive thinking express itself, we need to connect with our five senses, since it is through them that we apprehend the world. Aromatherapy, breath techniques (yoga, cardiac coherence), a healthy, living diet, mindfulness, meditative walking, massage and contemplation of nature (or theôria) are all tools widely used in naturopathy to naturally stimulate our five senses. Easterners have always taken this path with yoga, Qi Gong and the martial arts. This passage through the body, with its particular postures, also existed in the initiation centers of ancient Greece.

www.femininbio.com/spiritualite/actualites-et-nouveautes/...

William James used the term metanoia to refer to a fundamental and stable change in an individual's life-orientation.[1] Carl Gustav Jung developed the usage to indicate a spontaneous attempt of the psyche to heal itself of unbearable conflict by melting down and then being reborn in a more adaptive form – a form of self healing often associated with the mid-life crisis and psychotic breakdown, which can be viewed as a potentially productive process.[2] Jung considered that psychotic episodes in particular could be understood as an existential crisis which might be an attempt at self-reparation: in such instances metanoia could represent a shift in the balance of the personality away from the persona towards the shadow and the self.
Jung's concept of metanoia was an influence on R.D. Laing and his emphasis on the dissolution and replacement of everyday ego consciousness.Laing's colleague, David Cooper, considered that "metanoia means change from the depths of oneself upwards into the superficies of one's social appearance" – a process that in the second of its three stages "generates the 'signs' of depression and mourning". Similarly influenced was the therapeutic community movement. Ideally, it aimed to support people whilst they broke down and went through spontaneous healing, rather than thwarting such efforts at self-repair by strengthening a person's existing character defences and thereby maintaining the underlying conflict. The Dutch psychiatrist Jan Foudraine wrote extensively about it, tracing its history through the work of Jung and Laing, and eventually considering it “a permanent change in gestalt.” He cites an example where one sees a black vase, then one blinks, and instead one sees two white faces in profile opposite each other (the Rubin vase). In transactional analysis, metanoia is used to describe the experience of abandoning an old scripted self or false self for a more open one: a process which may be marked by a mixture of intensity, despair, self-surrender, and an encounter with the inner void.
en.wikipedia.org/wiki/Metanoia_(psychology)

IN ENGLISH BELOW THE LINE

Al est de la medieval i barroca Cracovia hi ha el seu "barri" de Nowa Huta, tot i que per mides gairebé és una ciutat completament apart. Fou pensada com al model ideal i total del urbanisme comunista durant la guerra freda. Fins i tot el nom (que no han canviat) és completament proletari: "Fonería Nova". Es construí entre 1949 i els anys 60, i al costat seu es construí la massiva Foneria Vladimir Lenin. Tot plegat amb l'intent de contrarrestar el clar tradicionalisme catolic de Cracovia (la morterada de carbó necessaria havia de venir de lluny mentre que la demanda local d'acer era baixa). A Nowa Huta expressament no s'hi va deixar construir cap església, pero massius disturbis al respecte forçaren cedir un espai on construir-ne una el 1969-77. El aleshores bisbe Karol Wojtyla hi va estar fermament implicat. Igualment Nowa Huta fou un gran centre de vagues i revoltes contra el regim comunista als anys 80, per part del sindicat Solidarnosc. Tot plegat un gran tret per la culata del regim.

en.wikipedia.org/wiki/Nowa_Huta

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To the east of medieval and baroque Krakow is its district of Nowa Huta, although in size it is almost a separate city entirely. It was thought of as the ideal and total model of communist urban planning during the cold war. Even the name (which they have not changed) is completely proletarian: "New Steel Mill". It was built between 1949 and the 60s, and the massive Vladimir Lenin Steel Works was built next to it. All in a politically driven attempt to counteract the clear Catholic traditionalism of Krakow (the necessary coal had to come from afar while the local demand for steel was low). In Nowa Huta expressly no church was planed or allowed to be built there, but massive riots about it forced them to give up a space on which to build one in 1969-77. The then bishop Karol Wojtyla was strongly involved. Likewise, Nowa Huta was a major center of strikes and revolts against the communist regime in the 80s, by the Solidarnosc trade union. All in all a big backfire for the regime.

en.wikipedia.org/wiki/Nowa_Huta

Tourenwagen Golden ära

DRM Revival

DRM Revival

DRM Revival