Gnosis and Eleusis

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Re: Gnosis and Eleusis

Postby promethean75 » Sun Jan 26, 2020 9:53 pm

Do you aim to witness my godlike abs as well?


omg dude. the only reason those abs are jumping out like that is because you've got like zero body-fat. everybody's got abs like that, bro. but you can't see em because THEY EAT. if i wasn't such a fat sonofabitch myself my abs would be like 'YO!'
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Re: Gnosis and Eleusis

Postby Parodites » Fri Feb 07, 2020 11:20 pm

" no no, what i mean by 'phenomenological' is that a close examination of the 'what-it-is-like-ness' of experience would significantly change the conclusions you might make regarding the importance of this gnostic crap when considering the idea of the 'eternal return'. the very notion of there being a series of gradations - levels you ascend to each time you achieve some kind of philosophical insight - and that the nature of experience, at each instance it occurs, might be qualitatively different - depending on what philosophical knowledge was gained during the last time - is missing the facts about the nature and structure of experience. there is only the NOW, and each now is structured in the same way as any other. "

Yes, I know that is what you mean. That is what phenomenology is; the hypothesis of a certain pre-existing structure of experience in pre-reflection, on which basis a grounded study of experience in general, that is, in its apparent multiplicity, might be conducted. That reducibility [I would add: all reductionism is to be avoided. A philosophy that makes no space for the new- that does not preserve the category of the Negative and attempts to, like Hegel, "negate the negation" and convert negativity into positive knowledge,- is unworthy of the AGON and bears nothing of AGLAIA.] and that omnipresent, homogeneous "now" is abhorrent to me, viscerally: but also intellectually. I believe that school of philosophy is yet another head of the Hydra- a perverted search for Utopia and a pre-existing unity (the structure of experience, which you rightly mention as being fundamental to phenomenological study) buried by 'the awful racialist hetero-normative' reflective cognition and the distorting lens of a historical-form, be that form a racial identity, a national identity, a gender identity, etc. (Such historical-forms would be merely artificial distortions and falsifications of the reducible NOW, which for phenomenology would mean the pre-existing structure of experience to which all experience can be reduced. Yes, that is a decadent philosophy from my perspective- but more importantly, wrong. Thus my politics and ethological nationalism touch upon even my metaphysics, for a historical-form like a national identity is, in my philosophy, irreducible to any pre-existing structure or NOW and actually serves as what Schelling calls an ectype- a metaphysical attractor and point of nucleation,- a generator for new ideas,- for philosophy, around which the materials needed for the emergence of a genuine, that is- a novel form of life, are gathered. One of the many goals of my new way of philosophizing, would be to intentionally produce these ectypes and ground novel forms of life in them: we aim to enlarge and deepen the idea of 'life' itself.) I am simply starting that I have abandoned (overcome; transcended) that entire premise and respective mode of thought. I state this explicitly in the following text:

"In the case of both Marx and Heidegger, we find the same neo-romantic search for pre-reflective unity,- for a lost utopia in which the difference of epoch, race, state, and identity is reduced merely to, in Dugin’s words, “pre-concepts and concepts”. Where Hegel constructed a grand schema,- (univocal metaphysics) grand in terms both of its fastidity and its inspired folly,- with which to convert philosophical negativity into affirmative knowledge, these two later thinkers go about the task by simply proclaiming such knowledge to exist imaginatively, that is, as a matter of intuition,- proposing a pre-existing structure of the imagination, be it called Dasein or species-essence; a structure preceding the individual and all formation of class, race, etc. Marx proclaims man to be alienated from his own essence due to the dehumanizing influence of industrialization, and still further, that this process of industrialization is internalized through the class-struggle (as false consciousness) in such a way as to produce from the species-essence, now buried in unconsciousness, exactly the kind of assembled creature or artifice that man, while at work in the factory line upon his artifices, has himself become, while for Heidegger, it is similarly a limitation of Ousia’s Horizon of Meaning that is at issue, and the metaphysical distortion of a lost essence,- of, in the later case, Dasein. In place of these ideas, we must put off the search for a pre-reflective unity with the subject, and enounce Being in its unabsorbed negativity. " (Negativity, ie. gnosis.)
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
-- Hermaedion, in: the Liber Endumiaskia.

ΑΝΤΗΡΟΠΑΡΙΟΝ,
in formis perisseia mutilata in omnia perisarkos mutilatum;
omniformis protosseia immutilatum in protosarkos immutilata.

Measure the breaking of the Flesh in the flesh that is broken.
[ The Ecstasies of Zosimos, Tablet
the First.]
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Re: Gnosis and Eleusis

Postby Parodites » Fri Feb 07, 2020 11:47 pm

promethean75 wrote:
Do you aim to witness my godlike abs as well?


omg dude. the only reason those abs are jumping out like that is because you've got like zero body-fat. everybody's got abs like that, bro. but you can't see em because THEY EAT. if i wasn't such a fat sonofabitch myself my abs would be like 'YO!'


I don't want to distract from my on-topic post above this one, but: Haha, are you serious? Yeah, that's the idea. My diet is protein shakes, vitamins, and lettuce to make myself feel full and dissuade me from eating between meals; then I exercise for a couple hours in my cave-room until I feel like I'm about to vomit, every day. However diet and exercise are only two of the three factors: if you do not have the right genetics, which dictate how exactly your body stores and distributes fat, no amount of diet or exercise will give you the full ten-pack effect, those lower 4 which aren't even technically abs, you just have to have the genetics to make them visible. I can see/feel individual muscle fibers at this point. Is it healthy? Well I smoke three packs of cigarettes a day so that's obviously not what I'm going for. I simply like the aesthetics of hyper-toned-ness.
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
-- Hermaedion, in: the Liber Endumiaskia.

ΑΝΤΗΡΟΠΑΡΙΟΝ,
in formis perisseia mutilata in omnia perisarkos mutilatum;
omniformis protosseia immutilatum in protosarkos immutilata.

Measure the breaking of the Flesh in the flesh that is broken.
[ The Ecstasies of Zosimos, Tablet
the First.]
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Re: Gnosis and Eleusis

Postby MagsJ » Sat Feb 08, 2020 2:20 pm

Parodites wrote:I simply like the aesthetics of hyper-toned-ness.

Same here, funnily enough.. but minus the eating and smoking habits and hours of exercising every day. I guess if you don’t get out or move much, then long workouts will compensate for that.


In regard to the op: I am very new to the notion of agnosticism.. having only read-up on it in recent months.. here at ILP, and if applied to myself, I would deem myself an Ignostic buddhist.. as should all who follow the practice imo, as it was never meant to be a religion, and that it is, is of great annoyance to me.

This
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has/holds meaning for the Practitioner.. the Dharma.. the most beautiful thing I ever did see, in my mind’s eye, exactly like that, without knowing what it was (back then) until a week or so ago. As parts of it swirled and rotated outwards and then back in or shooting off and upwards, I could not have been any more scared, but I don’t know why such a fear of such a beautiful thing had gripped me so.

I also came across this interesting chart, on my journey in search of answers, to phenomena that I just can’t explain, but now understand.

9B1B4A51-C3C0-4D11-B37A-C825FF20745A.jpeg
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Last edited by MagsJ on Sat Feb 08, 2020 4:43 pm, edited 1 time in total.
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ

I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Wait, What! - MagsJ


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Re: Gnosis and Eleusis

Postby promethean75 » Sat Feb 08, 2020 3:29 pm

Not only is my mind superior to yours, but soon my abs will be too.

I'm comin' for ya, Parodites
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Re: Gnosis and Eleusis

Postby MagsJ » Sat Feb 08, 2020 4:01 pm

Lololol.. I’m happy to be judge, and Phon.. if she ever gets back here. :confusion-shrug:
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ

I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Wait, What! - MagsJ


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Re: Gnosis and Eleusis

Postby Parodites » Sun Apr 19, 2020 3:15 am

promethean75 wrote:Not only is my mind superior to yours, but soon my abs will be too.

I'm comin' for ya, Parodites


Neither your mind, abs, virtual or actual penis, will ever approximate my own. I have genetics and nothing but time to kill in my cave with anything to take my mind off the clock, exercising being a good method; not as good as drugs but, well you eventually run out of those: https://imgur.com/a/85u8gXp

Speaking of my cave. I got swept up into a rabbit hole in my study and have been in outer space for a few months, forgot my login and such, but I found it; so.

Phoneutria, or whoever the girl was who said my paragraphs were too long. I don't expect you or many people to read all of this post, but I just want to draw attention to the length of a few quotes I will provide: three paragraphs, which I will include after my comparatively brief comments. I chose to devote a whole post to this issue because things like the structure of paragraphs, how to structure arguments, general document structure, intertextuality and notions of parallelism vs the inverse pyramid taught by more 'Schafferian-minded' writing courses, etc.- all that is actually important in shaping how people think; a kind of quasi-Sapir-Whorf hypothesis. To that point, I invite people to look into Ted Nelson's work on just that subject: how document structure cultivates, directs and shapes human thought, and how the rise of hypertext with the internet has failed in positively shaping our thought, as well as in keeping its own promise, ie. the liberation of man's creative instinct. His basic points, which I will both paraphrase and re-interpret for your convenience, as well as inconvenience:

Hyperlinks, the skeletal backbone of our current arpanet/PARC-descended digital infrastructure, form a dis-associative web continually expanding outward in a proliferation of free-mimesis, [to insert one of my own concepts, which I have noted on this forum in a few places] not INWARD; drawing the user like aimless, drifting leaves across a gradually decaying informational landscape,- every link amounting to a jump into the abyss that destabilizes the natural flow of thought, contoured as it is by the laminating folds of subjectivity itself, (the undercurrent or clinament) and redirects it in accordance to very likely politicized google-search results. [See Christoph. Bruno's essay on Cosmolalia: The Taylorisation of Speech.] A true hypertext would have a kind of link that didn't just go in one direction, but bidirectionally connects two entities [forming a KHAOS, again citing Bruno, or a kind of metalepticially charged symbolic gap, through which the pre-Symbolic real evanesces across the tears, aporias and the missing datum in our shared cultural-historical ontological framework, cutting a cross-current against the clinament that is capable of back-propagating itself and moving in both directions through the network] in the same way that three versions of a Greek, Latin, and Egyptian text were engraved in parallel on a single stone; in the same way the medieval kabbalists inserted paragraph long marginalia and notes right to the side of the main text in columniated blocks, or the Talmudical scholars carrying out a similar typographic praxis with their sacred books- a practice I implement through the use of bracketed text in my own writing. Parallelism is a transclusive (to use Nelson's neologism) form of knowledge that predominated through most of human history, and the rise of hypertext,- at least in the current form in which it has been implemented on the internet,- has both subconsciously and consciously, that is, covertly and overtly, replaced it as the de facto modality for structuring documents, text, and thought itself. For our computers to be true zairjas- mind machines; machines for the liberation of Thought from Non-Thought, and for the emancipation of the imagination from artificial and unnecessary restrictions on the creative bent of human beings, then the internet would need to re-encode the basic structure of human thought itself as a symbolic framework in which to recursively embed itself in layers of bidirectional hyperlinked 'text': as it stands, the internet is not recursive in this way, capturing nothing of the actual structure of the thought undulating on its superficies and surface-- thought, which is parallel, not a one-directional hyperlinking from one disconnected atom to another across an endless meandering web of dying connections, a trail of dead hyperlinks like a brain becoming more and more demented with accumulating prions,-- and again, moves only outward, never inward. Parallel, intertextual, transclusive, maginalia, etc.- these are all seemingly "outdated" writing paradigms, however the case I believe can be made, as I have made it: these are superior forms for the transmission of human thought, because they are forms that capture the structure, flow, and inner quality of human thought.

Now; take a look at what I just wrote, as well as what I will paste below. And just look. Study how these older forms of writing are structured with my comments on parallelism and such in mind, look at the difference it makes when the paragraph isn't being conformed to the inverted pyramid taught today, the whole MOST IMPORTANT STUFF--SECONDARY, SUPPORTIVE STUFF--DETAILS structure of the modern paragraph. I want to specify: that 1-2-3 structure is incredibly linear. It is the exact opposite of the kind of literary parallelism I have been talking about, and which I pursue in all my writing, and even in my everyday speech, as much as it can be habituated to the more demanding syn-taxis.

Nietzsche, Beyond ...:

-- Philosophers are accustomed to speak of the will as though it were the best-known thing in the world; indeed, Schopenhauer has given us to understand that the will alone is really known to us, absolutely and completely known, without deduction or addition. But it again and again seems to me that in this case Schopenhauer also only did what philosophers are in the habit of doing—he seems to have adopted a POPULAR PREJUDICE and exaggerated it. Willing seems to me to be above all something COMPLICATED, something that is a unity only in name—and it is precisely in a name that popular prejudice lurks, which has got the mastery over the inadequate precautions of philosophers in all ages. So let us for once be more cautious, let us be "unphilosophical": let us say that in all willing there is firstly a plurality of sensations, namely, the sensation of the condition "AWAY FROM WHICH we go," the sensation of the condition "TOWARDS WHICH we go," the sensation of this "FROM" and "TOWARDS" itself, and then besides, an accompanying muscular sensation, which, even without our putting in motion "arms and legs," commences its action by force of habit, directly we "will" anything. Therefore, just as sensations (and indeed many kinds of sensations) are to be recognized as ingredients of the will, so, in the second place, thinking is also to be recognized; in every act of the will there is a ruling thought;—and let us not imagine it possible to sever this thought from the "willing," as if the will would then remain over! In the third place, the will is not only a complex of sensation and thinking, but it is above all an EMOTION, and in fact the emotion of the command. That which is termed "freedom of the will" is essentially the emotion of supremacy in respect to him who must obey: "I am free, 'he' must obey"—this consciousness is inherent in every will; and equally so the straining of the attention, the straight look which fixes itself exclusively on one thing, the unconditional judgment that "this and nothing else is necessary now," the inward certainty that obedience will be rendered—and whatever else pertains to the position of the commander. A man who WILLS commands something within himself which renders obedience, or which he believes renders obedience. But now let us notice what is the strangest thing about the will,—this affair so extremely complex, for which the people have only one name. Inasmuch as in the given circumstances we are at the same time the commanding AND the obeying parties, and as the obeying party we know the sensations of constraint, impulsion, pressure, resistance, and motion, which usually commence immediately after the act of will; inasmuch as, on the other hand, we are accustomed to disregard this duality, and to deceive ourselves about it by means of the synthetic term "I": a whole series of erroneous conclusions, and consequently of false judgments about the will itself, has become attached to the act of willing—to such a degree that he who wills believes firmly that willing SUFFICES for action. Since in the majority of cases there has only been exercise of will when the effect of the command—consequently obedience, and therefore action—was to be EXPECTED, the APPEARANCE has translated itself into the sentiment, as if there were a NECESSITY OF EFFECT; in a word, he who wills believes with a fair amount of certainty that will and action are somehow one; he ascribes the success, the carrying out of the willing, to the will itself, and thereby enjoys an increase of the sensation of power which accompanies all success. "Freedom of Will"—that is the expression for the complex state of delight of the person exercising volition, who commands and at the same time identifies himself with the executor of the order—who, as such, enjoys also the triumph over obstacles, but thinks within himself that it was really his own will that overcame them. In this way the person exercising volition adds the feelings of delight of his successful executive instruments, the useful "underwills" or under-souls—indeed, our body is but a social structure composed of many souls—to his feelings of delight as commander. L'EFFET C'EST MOI. what happens here is what happens in every well-constructed and happy commonwealth, namely, that the governing class identifies itself with the successes of the commonwealth. In all willing it is absolutely a question of commanding and obeying, on the basis, as already said, of a social structure composed of many "souls", on which account a philosopher should claim the right to include willing-as-such within the sphere of morals—regarded as the doctrine of the relations of supremacy under which the phenomenon of "life" manifests itself. --

Or, even longer and more multi-subjecty:

-- 44. Need I say expressly after all this that they will be free, VERY free spirits, these philosophers of the future—as certainly also they will not be merely free spirits, but something more, higher, greater, and fundamentally different, which does not wish to be misunderstood and mistaken? But while I say this, I feel under OBLIGATION almost as much to them as to ourselves (we free spirits who are their heralds and forerunners), to sweep away from ourselves altogether a stupid old prejudice and misunderstanding, which, like a fog, has too long made the conception of "free spirit" obscure. In every country of Europe, and the same in America, there is at present something which makes an abuse of this name a very narrow, prepossessed, enchained class of spirits, who desire almost the opposite of what our intentions and instincts prompt—not to mention that in respect to the NEW philosophers who are appearing, they must still more be closed windows and bolted doors. Briefly and regrettably, they belong to the LEVELLERS, these wrongly named "free spirits"—as glib-tongued and scribe-fingered slaves of the democratic taste and its "modern ideas" all of them men without solitude, without personal solitude, blunt honest fellows to whom neither courage nor honourable conduct ought to be denied, only, they are not free, and are ludicrously superficial, especially in their innate partiality for seeing the cause of almost ALL human misery and failure in the old forms in which society has hitherto existed—a notion which happily inverts the truth entirely! What they would fain attain with all their strength, is the universal, green-meadow happiness of the herd, together with security, safety, comfort, and alleviation of life for every one, their two most frequently chanted songs and doctrines are called "Equality of Rights" and "Sympathy with All Sufferers"—and suffering itself is looked upon by them as something which must be DONE AWAY WITH. We opposite ones, however, who have opened our eye and conscience to the question how and where the plant "man" has hitherto grown most vigorously, believe that this has always taken place under the opposite conditions, that for this end the dangerousness of his situation had to be increased enormously, his inventive faculty and dissembling power (his "spirit") had to develop into subtlety and daring under long oppression and compulsion, and his Will to Life had to be increased to the unconditioned Will to Power—we believe that severity, violence, slavery, danger in the street and in the heart, secrecy, stoicism, tempter's art and devilry of every kind,—that everything wicked, terrible, tyrannical, predatory, and serpentine in man, serves as well for the elevation of the human species as its opposite—we do not even say enough when we only say THIS MUCH, and in any case we find ourselves here, both with our speech and our silence, at the OTHER extreme of all modern ideology and gregarious desirability, as their antipodes perhaps? What wonder that we "free spirits" are not exactly the most communicative spirits? that we do not wish to betray in every respect WHAT a spirit can free itself from, and WHERE perhaps it will then be driven? And as to the import of the dangerous formula, "Beyond Good and Evil," with which we at least avoid confusion, we ARE something else than "libres-penseurs," "liben pensatori" "free-thinkers," and whatever these honest advocates of "modern ideas" like to call themselves. Having been at home, or at least guests, in many realms of the spirit, having escaped again and again from the gloomy, agreeable nooks in which preferences and prejudices, youth, origin, the accident of men and books, or even the weariness of travel seemed to confine us, full of malice against the seductions of dependency which he concealed in honours, money, positions, or exaltation of the senses, grateful even for distress and the vicissitudes of illness, because they always free us from some rule, and its "prejudice," grateful to the God, devil, sheep, and worm in us, inquisitive to a fault, investigators to the point of cruelty, with unhesitating fingers for the intangible, with teeth and stomachs for the most indigestible, ready for any business that requires sagacity and acute senses, ready for every adventure, owing to an excess of "free will", with anterior and posterior souls, into the ultimate intentions of which it is difficult to pry, with foregrounds and backgrounds to the end of which no foot may run, hidden ones under the mantles of light, appropriators, although we resemble heirs and spendthrifts, arrangers and collectors from morning till night, misers of our wealth and our full-crammed drawers, economical in learning and forgetting, inventive in scheming, sometimes proud of tables of categories, sometimes pedants, sometimes night-owls of work even in full day, yea, if necessary, even scarecrows—and it is necessary nowadays, that is to say, inasmuch as we are the born, sworn, jealous friends of SOLITUDE, of our own profoundest midnight and midday solitude—such kind of men are we, we free spirits! And perhaps ye are also something of the same kind, ye coming ones? ye NEW philosophers? --

Proust:

-- It seemed quite natural, therefore, to send to him whenever we wanted a recipe for some special sauce or for a pineapple salad for one of our big dinner-parties, to which he himself would not be invited, not seeming of sufficient importance to be served up to new friends who might be in our house for the first time. If the conversation turned upon the Princes of the House of France, "Gentlemen, you and I will never know, will we, and don't want to, do we?" my great-aunt would say tartly to Swann, who had, perhaps, a letter from Twickenham in his pocket; she would make him play accompaniments and turn over music on evenings when my grandmother's sister sang; manipulating this creature, so rare and refined at other times and in other places, with the rough simplicity of a child who will play with some curio from the cabinet no more carefully than if it were a penny toy. Certainly the Swann who was a familiar figure in all the clubs of those days differed hugely from, the Swann created in my great-aunt's mind when, of an evening, in our little garden at Combray, after the two shy peals had sounded from the gate, she would vitalise, by injecting into it everything she had ever heard about the Swann family, the vague and unrecognisable shape which began to appear, with my grandmother in its wake, against a background of shadows, and could at last be identified by the sound of its voice. But then, even in the most insignificant details of our daily life, none of us can be said to constitute a material whole, which is identical for everyone, and need only be turned up like a page in an account-book or the record of a will; our social personality is created by the thoughts of other people. Even the simple act which we describe as "seeing some one we know" is, to some extent, an intellectual process. We pack the physical outline of the creature we see with all the ideas we have already formed about him, and in the complete picture of him which we compose in our minds those ideas have certainly the principal place. In the end they come to fill out so completely the curve of his cheeks, to follow so exactly the line of his nose, they blend so harmoniously in the sound of his voice that these seem to be no more than a transparent envelope, so that each time we see the face or hear the voice it is our own ideas of him which we recognise and to which we listen. And so, no doubt, from the Swann they had built up for their own purposes my family had left out, in their ignorance, a whole crowd of the details of his daily life in the world of fashion, details by means of which other people, when they met him, saw all the Graces enthroned in his face and stopping at the line of his arched nose as at a natural frontier; but they contrived also to put into a face from which its distinction had been evicted, a face vacant and roomy as an untenanted house, to plant in the depths of its unvalued eyes a lingering sense, uncertain but not unpleasing, half-memory and half-oblivion, of idle hours spent together after our weekly dinners, round the card-table or in the garden, during our companionable country life. Our friend's bodily frame had been so well lined with this sense, and with various earlier memories of his family, that their own special Swann had become to my people a complete and living creature; so that even now I have the feeling of leaving some one I know for another quite different person when, going back in memory, I pass from the Swann whom I knew later and more intimately to this early Swann—this early Swann in whom I can distinguish the charming mistakes of my childhood, and who, incidentally, is less like his successor than he is like the other people I knew at that time, as though one's life were a series of galleries in which all the portraits of any one period had a marked family likeness, the same (so to speak) tonality—this early Swann abounding in leisure, fragrant with the scent of the great chestnut-tree, of baskets of raspberries and of a sprig of tarragon. --

The Anatomy of Melancholy, Burton. One PARAGRAPH:

But in the mean time, how doth this concern me, or upon what reference do I usurp his habit? I confess, indeed, that to compare myself unto him for aught I have yet said, were both impudency and arrogancy. I do not presume to make any parallel, Antistat mihi millibus trecentis, [29]parvus sum, nullus sum, altum nec spiro, nec spero. Yet thus much I will say of myself, and that I hope without all suspicion of pride, or self-conceit, I have lived a silent, sedentary, solitary, private life, mihi et musis in the University, as long almost as Xenocrates in Athens, ad senectam fere to learn wisdom as he did, penned up most part in my study. For I have been brought up a student in the most flourishing college of Europe, [30] augustissimo collegio, and can brag with [31]Jovius, almost, in ea luce domicilii Vacicani, totius orbis celeberrimi, per 37 annos multa opportunaque didici; for thirty years I have continued (having the use of as good [32]libraries as ever he had) a scholar, and would be therefore loath, either by living as a drone, to be an unprofitable or unworthy member of so learned and noble a society, or to write that which should be any way dishonourable to such a royal and ample foundation. Something I have done, though by my profession a divine, yet turbine raptus ingenii, as [33]he said, out of a running wit, an unconstant, unsettled mind, I had a great desire (not able to attain to a superficial skill in any) to have some smattering in all, to be aliquis in omnibus, nullus in singulis, [34] which [35]Plato commends, out of him [36]Lipsius approves and furthers, as fit to be imprinted in all curious wits, not to be a slave of one science, or dwell altogether in one subject, as most do, but to rove abroad, centum puer artium, to have an oar in every man's boat, to [37] taste of every dish, and sip of every cup, which, saith [38]Montaigne, was well performed by Aristotle, and his learned countryman Adrian Turnebus. This roving humour (though not with like success) I have ever had, and like a ranging spaniel, that barks at every bird he sees, leaving his game, I have followed all, saving that which I should, and may justly complain, and truly, qui ubique est, nusquam est, [39]which [40]Gesner did in modesty, that I have read many books, but to little purpose, for want of good method; I have confusedly tumbled over divers authors in our libraries, with small profit, for want of art, order, memory, judgment. I never travelled but in map or card, in which mine unconfined thoughts have freely expatiated, as having ever been especially delighted with the study of Cosmography. [41]Saturn was lord of my geniture, culminating, &c., and Mars principal significator of manners, in partile conjunction with my ascendant; both fortunate in their houses, &c. I am not poor, I am not rich; nihil est, nihil deest, I have little, I want nothing: all my treasure is in Minerva's tower. Greater preferment as I could never get, so am I not in debt for it, I have a competence (laus Deo) from my noble and munificent patrons, though I live still a collegiate student, as Democritus in his garden, and lead a monastic life, ipse mihi theatrum, sequestered from those tumults and troubles of the world, Et tanquam in specula positus, ([42]as he said) in some high place above you all, like Stoicus Sapiens, omnia saecula, praeterita presentiaque videns, uno velut intuitu, I hear and see what is done abroad, how others [43]run, ride, turmoil, and macerate themselves in court and country, far from those wrangling lawsuits, aulia vanitatem, fori ambitionem, ridere mecum soleo: I laugh at all, [44]only secure, lest my suit go amiss, my ships perish, corn and cattle miscarry, trade decay, I have no wife nor children good or bad to provide for. A mere spectator of other men's fortunes and adventures, and how they act their parts, which methinks are diversely presented unto me, as from a common theatre or scene. I hear new news every day, and those ordinary rumours of war, plagues, fires, inundations, thefts, murders, massacres, meteors, comets, spectrums, prodigies, apparitions, of towns taken, cities besieged in France, Germany, Turkey, Persia, Poland, &c., daily musters and preparations, and such like, which these tempestuous times afford, battles fought, so many men slain, monomachies, shipwrecks, piracies and sea-fights; peace, leagues, stratagems, and fresh alarms. A vast confusion of vows, wishes, actions, edicts, petitions, lawsuits, pleas, laws, proclamations, complaints, grievances are daily brought to our ears. New books every day, pamphlets, corantoes, stories, whole catalogues of volumes of all sorts, new paradoxes, opinions, schisms, heresies, controversies in philosophy, religion, &c. Now come tidings of weddings, maskings, mummeries, entertainments, jubilees, embassies, tilts and tournaments, trophies, triumphs, revels, sports, plays: then again, as in a new shifted scene, treasons, cheating tricks, robberies, enormous villainies in all kinds, funerals, burials, deaths of princes, new discoveries, expeditions, now comical, then tragical matters. Today we hear of new lords and officers created, tomorrow of some great men deposed, and then again of fresh honours conferred; one is let loose, another imprisoned; one purchaseth, another breaketh: he thrives, his neighbour turns bankrupt; now plenty, then again dearth and famine; one runs, another rides, wrangles, laughs, weeps, &c. This I daily hear, and such like, both private and public news, amidst the gallantry and misery of the world; jollity, pride, perplexities and cares, simplicity and villainy; subtlety, knavery, candour and integrity, mutually mixed and offering themselves; I rub on privus privatus; as I have still lived, so I now continue, statu quo prius, left to a solitary life, and mine own domestic discontents: saving that sometimes, ne quid mentiar, as Diogenes went into the city, and Democritus to the haven to see fashions, I did for my recreation now and then walk abroad, look into the world, and could not choose but make some little observation, non tam sagax observator ac simplex recitator, [45] not as they did, to scoff or laugh at all, but with a mixed passion.
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
-- Hermaedion, in: the Liber Endumiaskia.

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Re: Gnosis and Eleusis

Postby Parodites » Sun Apr 19, 2020 2:21 pm

Take a look at Bohme's Regenerated Man, an excellent work of art but also something that illustrates my intention: https://www.youtube.com/watch?v=50FeO3R6Lwg

It is that: but with text, instead of images.

Imagine a book. Each page is divided into rectangular cells that fold out and backward to reveal text on the following page. Let's say there are three cells a page, each the size of a paragraph or two.

Page 1, Cell One: This is sentence one.
Page 1, Cell Two: Text A
Page 1, Cell Three: Text B

Page 2, Cell One: This is sentence two.
Page 2, Cell Two: Text C
Page 2, Cell Three: Text D

Page 3, Cell One: This is sentence three.
Page 3, Cell Two: Text E
Page 3, Cell Three: Text F

So you can fold the first cell on page one containing "this is sentence one" back so that either "this is sentence two", from the next page, is now where it is, or "this is sentence three", from two pages forward, is likewise now where it is, (as the first sentence on page one) if you were to also fold "this is sentence two" back; and this new arrangement of course followed by the cells containing text A and B from the original first page. But you could also fold one or both of those cells back so that now the first page is "This is sentence two/ three" followed by either text A and B, or text A and C, or text A and D, or A and E, F, etc. or text D and F, etc. etc. etc. in any combination. The entire book should be written so that every one of these combinations makes sense and produces an entirely different page of text with a whole new argumentative line or meaning, arrived at by re-arranging these cells into new series and constructing the work with literary parallelism in mind. This is what I mean when I speak of a new model of the internet and hypertext, as based on Nelson's xanalogical documentation paradigm: this would be true hypertext. What if the entire internet was structured in this way? Webpages bleeding into one another, endlessly seething up and producing new permutational contents with these "folding" links that operate both forward and backward? For one it would be impossible for google or any other company to really politicize their search engines, because that only works when the flow of internet traffic is only going in one direction: you can manipulate that by altering search results. If the flow is per-mutational and backward-forward, then only the actual user has control over where their internet surfing takes them.
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
-- Hermaedion, in: the Liber Endumiaskia.

ΑΝΤΗΡΟΠΑΡΙΟΝ,
in formis perisseia mutilata in omnia perisarkos mutilatum;
omniformis protosseia immutilatum in protosarkos immutilata.

Measure the breaking of the Flesh in the flesh that is broken.
[ The Ecstasies of Zosimos, Tablet
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Re: Gnosis and Eleusis

Postby MagsJ » Sun Apr 19, 2020 3:18 pm

Very reminiscent of English and Computer science class.. is that what you were aiming for?

I think the classical way of speaking and defining terms is becoming lost into antiquity, but speaking in antiquated terms shouldn’t be shied away from.. not even in public.
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I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Wait, What! - MagsJ


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Re: Gnosis and Eleusis

Postby Fixed Cross » Sun Apr 19, 2020 7:41 pm

Style is a statement prior to and at the heart of all content, for example one can not make a threatening statement in mathematical style.
Some styles require excess, implication, description, others require containment, symmetry, logic.
Some styles are open ended, some are closed. I think it is more or less 50 50 where this forum is concerned.
The strong do what they can, the weak accept what they must.
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Re: Gnosis and Eleusis

Postby MagsJ » Mon Apr 20, 2020 5:38 pm

Fixed Cross wrote:Style is a statement prior to and at the heart of all content, for example one can not make a threatening statement in mathematical style.
Some styles require excess, implication, description, others require containment, symmetry, logic.
Some styles are open ended, some are closed. I think it is more or less 50 50 where this forum is concerned.

What linguistic style others use is totally their choice.. I tend to sway between many eras and styles myself, depending on mood and desired conveyance.

I enjoy reading the diversity of thought and styles here, that we can then read into the character and personality of the author through, so sensing the other through words and even images.
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ

I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Wait, What! - MagsJ


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Re: Gnosis and Eleusis

Postby Fixed Cross » Thu Apr 30, 2020 12:30 pm

Im quite good at reading fast. But it takes a bit of a nitro boost because Ill be scanning the sentences from right to left as well as from left to right and around 3/4 lines at a time.
The strong do what they can, the weak accept what they must.
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Re: Gnosis and Eleusis

Postby Anaximander » Sun May 10, 2020 1:38 pm

Consciousness is linked to the appearance of the physical world (indeed, "physical existence") not just in a negative sense (it can be regarded as a kind of "virtuality"). Roughly, the physical world itself is a kind of (conscious) product, to use Husserl's terminology, and that physicality comes to be experienced (rather than seen) as the "self" of the individual subject of consciousness. Whatever the precise form of these claims, they are all essentially Empiricism (if one's epistemology takes the positive theses of John Dewey, against the negative ones of Hegel and Heidegger).
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