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PostSubject: Anthems   Sun Sep 20, 2015 10:29 pm

I find this very sweet.


(The anthem begins around two-thirds)

Here I can see a sentimental god actually going 'well if you put it like that...' or coming into existence just to receive such a devout and carefully pleasing bequest.

What this means in real terms is that it channels a lot of devotion to the ideal. It was instated, I read, in the second half of the 1600's,  the same period that the famous civil notions were implemented, which resulted out of Hobbes and Locke, who also had this devout relationship with god in their writing; the British seem to understand this about the nature of gods, that they are created by man, but still (or actually, and therefore) fulfill their purpose. You need to build them up using all the senses and emotions on top of imposing or penetrating imaginations based on universal desires, and then they become a momentum unto themselves. Locke was careful to attribute precisely to god what he thought the state required of him.

With a step back, this appears to be entirely dissimilar to how the Greeks conjured up Athena out of the head of the  indifferent father god. It would be possible for a nation to devise a smoothly functioning god like that only if it has indeed reasoned its way through the necessarily banal problems of society; both ancient Greeks and imperial Englishmen were practical in this sense, whereas expansive Romans and Germans had a greater need to shape man in ways he doesn't necessarily tend to shape himself.

This latter form, discipline, is what I sense the Syrians are now seeking in Germany; at least they will learn it in Germany. The Arabs need the discipline of mind like someone who is dying of thirst needs water. I can't find a more suitable metaphor. But what the western world needs is rather pragmatism, a way to profit of its assets more easily and less tyrannically. We have a lot of unexplored value, namely our ease with the mind.

We can "rune" - ruminate, dwell between the abstract and concrete, we are truly at home when we think. It is very good to display such home-ness, it offers a view of a life outside of the Zoroastrian prison. At least I was pulled into the world of becoming by seeing the symbol no longer as a representation by man of nature but as a self-presentation of nature directly to the mind. It is nature that intimates the runes to Odin, the the seeker of knowledge, wolf god, wind god, wounded one, in his 'suspension of self-interest', as he hangs upside down from the tree and learns of the world from the other side. The runes, as all our archetypical sounds and symbols, stand in between the world and the mind; they were formed as the erosion by the passing of big back and forth, they can be activated to strengthen the bond between being and mind, their functioning is quite simple, natural, and bypasses every formal artifice; logic does not apply, as there is no "false". "A"="A" is negated in full, as the entire explication of the rune is in how it is drawn.

Similarly, sophisticated religions and moral systems do not turn around good and evil or absolute condemnation and absolute belief, but around the forms of daily life and the life that is poured into them.

 

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" The strong do what they can do and the weak accept what they have to accept. "
- Thucydides
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