Forwarded from IMPERIVM
"Only those who secretly propagate the admiration of beauty conspire effectively against today’s world.”
~Nicolás Gómez Dávila
@ImperivmRenaissance
~Nicolás Gómez Dávila
@ImperivmRenaissance
Forwarded from Survive the Jive: All-feed
"There is a metaphysical difference between natural kinds and artifacts. A natural kind has existence for-itself; that is, it has a central organization, i.e., a suppositum, and exists in the Divine Intellect. An artifact does not exist for-itself, since its unifying principle is created by a human mind. It has no divine essence,
The conclusion is that robots, barring some machine-human hybrid, will never have an interiority. Nevertheless, people can become attached to the appearance, not the reality, of a robot, for reasons given above. Proof of this are movies like AI or ET, in which viewers get emotionally involved with images on a screen. These movies are tests to determine the extent to which people can be emotionally manipulated."
https://www.gornahoor.net/?p=14972
The conclusion is that robots, barring some machine-human hybrid, will never have an interiority. Nevertheless, people can become attached to the appearance, not the reality, of a robot, for reasons given above. Proof of this are movies like AI or ET, in which viewers get emotionally involved with images on a screen. These movies are tests to determine the extent to which people can be emotionally manipulated."
https://www.gornahoor.net/?p=14972
gornahoor.net
Homunculi and Virtual People | Gornahoor
Forwarded from Apotheism
Deprivation of mind and its effects.
Platonic attraction is in seeking self-completion. Via love between complements, each part of the union is conjoined to produce a superior wholeness, and it is by this that each become greater participants in the totality of goodness, and so expand their own goodness.
And so when we speak of cosmogenesis, goodness is unfolded through a chain of generative unions between the masculine and the feminine. 'Masculine' and 'feminine' do not directly entail 'male' and 'female', as the divine precedes biological sex and so is not defined by it.
However, the biological sexes are the result of these preceding divine principles of masculinity and femininity. Sexual distinction among living beings are reflections, and notably it is the evolutionary characteristic of a more advanced species to have sexual distinctions.
Accepting this evident truth—exemplified sensibly to us in the nature of life, but also proven intelligibly by its origin in the gods—enables us to know our nature's perfection and the nature of our most prosperous communions.
Hence it is the concordant union of the masculine and feminine that is generative of goodness; as above, so below. The sexes, being ontological descendants of the divine principles, reach their highest fulfilment in communion with their complement, and by union, expand goodness.
The soul—seeking to induce within itself the means to reach the heights of goodness & in accord with its capacity and wisdom to do so—cultivated masculinity and femininity within the animal so that the soul may leverage this divine mode of completion to hasten its upwards ascent.
Thus its baseline expression manifests in the two biological sexes, and the soul cultivates its particular incarnation according to its experiential inclination, leading to life as a woman or as a man. Then through this life it will seek communion to grow its own inner goodness.
However, since the animal is actualised via union of soul and matter, the union exposing the soul to states typically alien to the soul but present within matter, discord introduced via material causes becomes possible after the soul's initial incarnation.
As is the case with every shortfall and vice we suffer in our lives, material conditions—whether self-afflicted or afflicted from without—can lead to inner disorderliness, driving us away from communion and goodness towards disunity and deprivation.
The inner discord afflicts the mind with states of confusion and uncertainty, leading it to lose vision of the soul's original intent towards goodness that initiated its incarnation in the first place, and in losing this it comes to be defined by that which had disrupted it.
Though the prior explanation is true generally with all incarnations, occasionally the material conditions suffered are of such severity that the deprivations they cause within the mind can lead to violent inner discord, leaving even the mind's own union of goodness shattered.
In the process of this shattering, the mind becomes oppressed by forgetfulness as it sheds its inner union, discarding from itself aspects of its original wholeness. What is discarded from the union and forgotten depends upon the material causes that led it to its deprivation.
To speak of deprivation in specific relation to our topic, we see the mind's deprivation of the soul's pre-existing masculinity and/or femininity today foremost in sexualities that are discordant with the divine's exemplar union of masculine with feminine and vice versa.
Instead of woman seeking man or man seeking woman, some fall under oppression of material events that afflict deprivation and forgetfulness upon them, and according to the nature of these events, the masculine or feminine union they prior held in soul becomes deprived from mind.
Platonic attraction is in seeking self-completion. Via love between complements, each part of the union is conjoined to produce a superior wholeness, and it is by this that each become greater participants in the totality of goodness, and so expand their own goodness.
And so when we speak of cosmogenesis, goodness is unfolded through a chain of generative unions between the masculine and the feminine. 'Masculine' and 'feminine' do not directly entail 'male' and 'female', as the divine precedes biological sex and so is not defined by it.
However, the biological sexes are the result of these preceding divine principles of masculinity and femininity. Sexual distinction among living beings are reflections, and notably it is the evolutionary characteristic of a more advanced species to have sexual distinctions.
Accepting this evident truth—exemplified sensibly to us in the nature of life, but also proven intelligibly by its origin in the gods—enables us to know our nature's perfection and the nature of our most prosperous communions.
Hence it is the concordant union of the masculine and feminine that is generative of goodness; as above, so below. The sexes, being ontological descendants of the divine principles, reach their highest fulfilment in communion with their complement, and by union, expand goodness.
The soul—seeking to induce within itself the means to reach the heights of goodness & in accord with its capacity and wisdom to do so—cultivated masculinity and femininity within the animal so that the soul may leverage this divine mode of completion to hasten its upwards ascent.
Thus its baseline expression manifests in the two biological sexes, and the soul cultivates its particular incarnation according to its experiential inclination, leading to life as a woman or as a man. Then through this life it will seek communion to grow its own inner goodness.
However, since the animal is actualised via union of soul and matter, the union exposing the soul to states typically alien to the soul but present within matter, discord introduced via material causes becomes possible after the soul's initial incarnation.
As is the case with every shortfall and vice we suffer in our lives, material conditions—whether self-afflicted or afflicted from without—can lead to inner disorderliness, driving us away from communion and goodness towards disunity and deprivation.
The inner discord afflicts the mind with states of confusion and uncertainty, leading it to lose vision of the soul's original intent towards goodness that initiated its incarnation in the first place, and in losing this it comes to be defined by that which had disrupted it.
Though the prior explanation is true generally with all incarnations, occasionally the material conditions suffered are of such severity that the deprivations they cause within the mind can lead to violent inner discord, leaving even the mind's own union of goodness shattered.
In the process of this shattering, the mind becomes oppressed by forgetfulness as it sheds its inner union, discarding from itself aspects of its original wholeness. What is discarded from the union and forgotten depends upon the material causes that led it to its deprivation.
To speak of deprivation in specific relation to our topic, we see the mind's deprivation of the soul's pre-existing masculinity and/or femininity today foremost in sexualities that are discordant with the divine's exemplar union of masculine with feminine and vice versa.
Instead of woman seeking man or man seeking woman, some fall under oppression of material events that afflict deprivation and forgetfulness upon them, and according to the nature of these events, the masculine or feminine union they prior held in soul becomes deprived from mind.
Forwarded from Apotheism
Suffering from deprivation, the mind spirals into confusion and instability. Identity and the sense of self is uprooted, leading to dissociation and despair. Deprivation's imposition of forgetfulness furthers the mind's confusion as the cause for its trauma becomes unknown to it.
In reaction, the soul is quickly spurred towards reacquiring what was lost in the deprivation, but by virtue of it being anchored to its essential union with matter as mind, it is denied flight, thus forcing it to live out a life no longer aligned with the soul's intent.
Owing to the intensity of this impulse, the mind attempts to utilise the life with which it is bound nonetheless. But due to discordance between the mind and the body which was first formed upon a prior held union no longer present in mind, the mind inverts its use of the body.
As a man, it strives to recover itself via union with a man; or as a woman, it strives to recover itself via union with a woman. These inverted attractions refuse the mind the same holistic completion it would receive in proper unions, and so wholesome happiness is often lost.
There is more to be said on this psychology, but this shall do for now.
https://apotheism.com/2021/12/02/deprivation-of-mind-and-its-effects/
In reaction, the soul is quickly spurred towards reacquiring what was lost in the deprivation, but by virtue of it being anchored to its essential union with matter as mind, it is denied flight, thus forcing it to live out a life no longer aligned with the soul's intent.
Owing to the intensity of this impulse, the mind attempts to utilise the life with which it is bound nonetheless. But due to discordance between the mind and the body which was first formed upon a prior held union no longer present in mind, the mind inverts its use of the body.
As a man, it strives to recover itself via union with a man; or as a woman, it strives to recover itself via union with a woman. These inverted attractions refuse the mind the same holistic completion it would receive in proper unions, and so wholesome happiness is often lost.
There is more to be said on this psychology, but this shall do for now.
https://apotheism.com/2021/12/02/deprivation-of-mind-and-its-effects/
Apotheism
Deprivation of mind and its effects.
Platonic attraction is in seeking self-completion. Via love between complements, each part of the union is conjoined to produce a superior wholeness, and it is by this that each become greater part…
Forwarded from Traditionalism & Metaphysics
...The Greeks also had their fertility rites, performed annually in the spring. But the worship of Dionysos was something more complex. It did not take place annually, nor anywhere near cultivated fields. It was limited to closed groups, or 'thiasoi', and in the early days they seem to have consisted only of women; whereas the fertility rites were attended by all. The ceremonies took place at night. It was not just a sensual orgy, but was attended by discomfort and risk. Plutarch records how, at Delphi, the worshippers set out to climb the 8,000-foot Mount Parnassus, were cut off by a snowstorm, and returned with their clothes frozen stiff as boards.
...That the purpose of the cult was to induce an experience which was felt to be ennobling, and of a religious character, cannot be doubted: the followers of Dionysos were called Bacchae (or Bacchantes) and means to have a religious experience of communion with deity. But it was also something more - a social device for releasing sexual tension. As Dodds says, the social function of the cult was essentially cathartic. Hesiod calls Dionysos a god of joy. At Athens he was known as the healer: Athenians who resisted him were liable to be afflicted with a disease of the genital organs. Euripides says that his function is 'to cause our cares to cease'. Later, when the function of healing by the dance had passed to the Korybantes, Plato says that they cured 'anxiety feelings and phobias arising from some morbid mental condition'.
...It was Nietzsche who started the confusion with his false antithesis between Apollonian and Dionysiac religions. Since then, numerous writers have classified not only theoleptic religions, but periods such as Romanticism, as Dionysiac; and have treated religions and periods of cerebral control (including Classicism) as being Apollonian. But Apollo was the symbol of moderation, the golden mean, the Greek conception of measure. The extremes of patrist Puritanism are not Apollonoian, while, on the other hand, the Romantics never abandoned themselves to group orgies. Apollo did not deny the unconscious, and the Delphic sibyl, who spoke from the unconscious in a state of trance, was under his aegis. Apollo and Dionysos are not opponents but partners.
The fertility ceremonies often called for sexual abstinence immediately prior to the annual rites; the theoleptic religions actually moved in the direction of demanding sexual continence as part of their programme of detaching the mind from earthly matters, but this was left to the conscience of the individual; they prescribed no punishments and set up no system of supervision. Still less did they attempt to intervene in the regulations governing married life and the civil laws governing sexual offences. Since religion was conceived as a special kind of experience, those who failed to prepare themselves suitably might fail to experience the revelation: to enforce an outward conformity without the inward desire to achieve the experience would be pointless.
- Gordon Rattray Taylor, Sex In History
...That the purpose of the cult was to induce an experience which was felt to be ennobling, and of a religious character, cannot be doubted: the followers of Dionysos were called Bacchae (or Bacchantes) and means to have a religious experience of communion with deity. But it was also something more - a social device for releasing sexual tension. As Dodds says, the social function of the cult was essentially cathartic. Hesiod calls Dionysos a god of joy. At Athens he was known as the healer: Athenians who resisted him were liable to be afflicted with a disease of the genital organs. Euripides says that his function is 'to cause our cares to cease'. Later, when the function of healing by the dance had passed to the Korybantes, Plato says that they cured 'anxiety feelings and phobias arising from some morbid mental condition'.
...It was Nietzsche who started the confusion with his false antithesis between Apollonian and Dionysiac religions. Since then, numerous writers have classified not only theoleptic religions, but periods such as Romanticism, as Dionysiac; and have treated religions and periods of cerebral control (including Classicism) as being Apollonian. But Apollo was the symbol of moderation, the golden mean, the Greek conception of measure. The extremes of patrist Puritanism are not Apollonoian, while, on the other hand, the Romantics never abandoned themselves to group orgies. Apollo did not deny the unconscious, and the Delphic sibyl, who spoke from the unconscious in a state of trance, was under his aegis. Apollo and Dionysos are not opponents but partners.
The fertility ceremonies often called for sexual abstinence immediately prior to the annual rites; the theoleptic religions actually moved in the direction of demanding sexual continence as part of their programme of detaching the mind from earthly matters, but this was left to the conscience of the individual; they prescribed no punishments and set up no system of supervision. Still less did they attempt to intervene in the regulations governing married life and the civil laws governing sexual offences. Since religion was conceived as a special kind of experience, those who failed to prepare themselves suitably might fail to experience the revelation: to enforce an outward conformity without the inward desire to achieve the experience would be pointless.
- Gordon Rattray Taylor, Sex In History
Knowing the Hero's Journey and not living it out yourself is at best willful ignorance of your potential, and at worst a denial of Life itself
Our past is never gone, only waiting to be uncovered. Likewise, our future.
The trinitarian model of consciousness conceptualizes consciousness as we know it and live it in Life. Through understanding the nature of our own subjective experiences - perceiving, feeling, thinking, willing - as conscious beings, or as souls, we can begin to understand the nature of God, from whom all our conscious souls are but emanations as sparks of the divine Logos.