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PostSubject: Capable and Health   Wed Sep 30, 2015 3:29 pm

Capable was right in the Pentad: health is not the only concern for a philosopher. Having discovered the importance of it, I was dazzled by it. Health has been neglected in philosophy, but so has much else that bears questioning. In any case, the philosopher must seek health for himself in order to properly philosophize. And he must also consider, perhaps to accomplish this to the point of excelence a philosopher is accustomed to, health as a concept.

 

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PostSubject: Re: Capable and Health   Wed Sep 30, 2015 5:57 pm

He also pointed out that a normal standard  to conceptuality can not represent something as broad as health, and that conceptualizing can very well lead to an ill understanding, or at least a constraint of ones spiritual health - in short, that health isn't the only requirement for health, health isn't sufficient to itself. It is healthy to be periodically unhealthy, for an example of how unclear the term is if used at face value. Capable always reminds me that art is necessary to make life vital, and especially the philosophical life, and I think that art is a good significator of health; the very impulse to create art is a sign of overflowing health, even though the artist may be quite sick. Existential health, the great health, seeks out crises to experience itself. Will to power here is not will to overcome any outside worlds, but to overcome ones Idea with a greater one, and this will is really only the condensation of the enjoyment of the states in between, where the Idea/mindset is destroyed and reforged, and a fever accompanies the efforts, and music becomes necessary to identify the being of the becoming. In a sense the relationship of music and health is tantamount to health itself.

 

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PostSubject: Re: Capable and Health   Wed Sep 30, 2015 6:17 pm

To me, in these first unclear steps, yet not uncertain, health has to do with the understanding of spaciality, and the placement of it and sorroundig hierarchies as they spring up. The first distance is between thought and space. Not interdimentionality... Distance. Health covers a negative space as the appreciation of the negative space: to know of putting things in their place.

That I have great skill in this leads me to believe that health abounds in me, but I know I don't quite understand its ways. I am yet unable to love wisdom of it.

 

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PostSubject: Re: Capable and Health   Wed Sep 30, 2015 6:28 pm

From my book:


It is good to take on illness and be able to return to health, but merely good. The
philosopher, on the other hand, does not return to health: he forms an entirely new
organism from out of the diseased state- from his pain (pain is simply the disorganizations
of the older body, excited states that compromise the stability of the general
organism and pass beyond a libidinal threshold, ie. too much pleasure actually becomes
pain, at a certain point, and small amounts of pain incorporated into a sexual fantasy can
be reinterpreted autonomically as pleasure) he re-integrates a new body, the spiritual body
whose health was prefigured within the sickness of the old one as mere pathos, as Novalis
suggested.

...

Health is a continuous assubjugation of sickness and pain- philosophy is no less a
madness that has been placed into a state of perpetual subjection. As the gymnastic
athlete tears his body down over and gain, producing from the temporary derangement
and the various pains of the physiological system a new body which cannot be said to
have any relation of health to the old one, and is a portrait of a quite thorough anti-nature,
so it is that the philosophic, spiritual body, as is formed from out of the disturbance of
madness, constitutes the emergence of such a thing as could never be seriously reckoned
the health of the previous organism, in the usual, common sense of the word health.
Philosophy is very much like, for a number of reasons, a kind of eroto-gymnastic agony
of wills, as was also exampled by the ancient poets, who cast their songs out as
temptations to the divine vengeance, in a contest to attract the attention of the most
vengeful retribution from the gods, that they might strike them down for their hubris- they
fancied that the gods shouldn't be able to endure the thought of beings whose songs and
whose beauty might rival their own.

..

 

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A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Wed Sep 30, 2015 6:40 pm

From my thread "A Thought on Evolution:"

The desert that The Matrix suggests is real, but it isn't the desert of a tragic inaction and deception. It is the desert for the satisfaction of instincts that cannot exist without the achievements generated by the satisfaction of other instincts.


But this is going back. Maybe a necessary one. Why would you ever assume I pre-insert meaning into health? Did I say free-of-sickness? I only lay it at the philosopher's lap, with what notes I have been able to gather on it.

 

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PostSubject: Re: Capable and Health   Wed Sep 30, 2015 6:56 pm

All sickness and pain represents a threat to organo-affective unity, which we feel as our immediate sense of self or real ego, which operates as a threshold against dissolution.    One must allow such dissolution to displace one's erotic center, through which the real ego acquires stability, so as to encourage the development of more comprehensive, discontinguous states of consciousness, and the orientation with the ideal; for the highest consciousness reconstructs the threshold as the potential excitability of the body as a whole, rather then using, as the real ego does, a small partition of the affects as the potentiation or state of excitability: the health of the new body that emerges here is free of sickness, for it is incorporated sickness- the old health is simply the ability to endure a certain amount of dissolution and return to the threshold level established by the real ego. Until then all drives exist only through appropriation of what belongs to other drives, and the desert as you say is quite large.

 

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A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Wed Sep 30, 2015 7:49 pm

And in such a way the health of the philosopher commands the healths of a nation when he draws inside of himself all the sicknesses of it to satisfy his new hungers, and what he brings forth katabolizes these syndromes into fertile stardust; how Nietzsche thrived on the wretchedness of Christianity by the way he allowed it to 'inflame' his will; the philosopher writes in a fever, not just the controlled fever of the artist, but the control that he, without ground, attains within the chaos of all the fevers that now constitute his health. The birth of every dancing star enhances the depth of the turbulence that produced it, and no dancing star is ever replaced by another - the silent harmony of the philosopher is more like the apotheosis of what can only appear as an impossibly mad dance of forms with too little space amongst each others: what is silence inside, is a tornado as seen from the outside - in a similar fashion the philosopher ravages the land and inspires fear or courageous curiosity in man; what happens to be in his path will be devoured, and whoever sees this devouring is inspired either to run or in some cases, men come closer and try to see what kind of devilry keeps going that storm.  There are rumors of the silence within the philosopher, but no man has ever seen it on his face. The way rage translates into silence is vision: all vengefulness is preliminary vision. Most of it never leaves that stage, but all violent art is this sense vengeful, and the story of the Iliad is the throbbing embodiment of the transition of vengefulness into vision, the creation of a permanently transcendent universe that stands in relation with the immanent through the mediating quality of family. The classical hero or emperor could not think his right to act separately of his descendancy of some god in the official state religion. This is what killed Socrates, and what Christianity ultimately destroyed. Ultimately, until the gods began to mingle with humans again.

 

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- Thucydides
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 3:51 pm

Clarity... Clarity is health. To see clearly in the mud, in the future of the futures, in all tentative speculation. What gives us this? Remembring our roots, the things that forged us. Not the causes, but the consequences. The loves that drove us. The fear is that all our present set-ups of will to power may become untennable, but this is what love is for. Love leads only to love. Once health is achieved, it leads only to joy.

I swear alliegance to my friends, so that we all may be free to be healthy. If only friendship has allowed me to see this, it becomes clear that, in any case, friendship is necessary to sustain it. It provides a ring separating us from what is external to us, and shared value is already a displacement. Also, friendship makes barriers between friends, a first filtering level to that external ring.

Clarity at all costs, blindness only to produce new things willed to power by that shared valuing. "Hell is other people." I propose: "health is filtering other people." The configurations may be endless, but circumstance allways provides an obvious choice, a field of action.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 4:44 pm

There's truth in that, deep down, in the depths of the fever, the vision comes that the body taste sup to heal itself.
The shaman goes into sickness to receive his vision, and then sets out to recuperate outward, and heal the tribe.

Another question
When does joy turn to sorrow?
Blake said that 'excess of joy weeps'
but this is not what I mean, I think.

Stirring so deep that the body has no way to translate the into joy, even though they would be joy if the body knew them.

How does joy announce itself in the body before it is received by the mind as joy? 'A nervous tension with gravitas' that is alike in resonance to feelings experienced in wars, threats, injustice, bomber planes approaching in the sky.

Helplessness before joy. In the north, man opts for stoicism. In the south, man opts for roaring. The artist, the pure one, sits down and lets the unknown wash over him.

"So much..." and all given, and none of it deserved.
Joy and sorrow as one, finally, when sun comes up and one realizes that all one has is the result of the very, very best efforts of billions, and that they are all blind to the treasures they built. A philosopher is a king crowned by is own gratitude, the creature in whom at last the efforts of all the world before him are estimated, held before the light.

Goodness - yes, all is good. All that remains is good. But it remains only in as far as it is held, in the hand or the mind, by one who knows what it is. Thus knowing is good. This strange sorrow is the premonition of knowing. Knowing-not is the sorrow. The sorrow as the joy withheld. The gateway of release... thus all was first sex that is now good, and all knowledge is carnal. And this strange sorrow is the inability to hold such knowledge as good. Moralities are forged like a hole is cut out of a constraining fabric. The form of morality is irrelevant except that it will always be a gaping hole that reminds of imprisonment and defines the taste of freedom by that prison and the way of escape.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:00 pm

Blake said that excess of joy weeps, though he also said that excess of sorrow laughs, because the pathos of humanity is self-negating. Excess of joy weeps because it threatens us with dissolution into the physis of nature and the body, with the unregulated eruption of psyche into conscious disorder, just as much as the excess of pain does. Joy is as illusory as pain- neither inscribe psyche upon dike, the soul upon Justice or Order, or succeed in bringing us into a tenable orientation with the ideal and the transcendent, for which we require a moment of Heraklean apotheosis. This is one of the main reasons why I separated from Nietzsche's Affirmation, his concept of Joy, the will to power, and his embracing of the Totality. Blake's marriage of heaven and hell is the structure of this cyclic, self-nullifying affect between negative and positive states, between the limits of the discontiguity of consciousness, with the real ego doomed to endlessly reconstituting itself to avoid dissolution into the excess which Blake tried to incorporate, however primitively, by endlessly oscillating from one extreme to another, ie. through daemonism. Tragic daemonism is better, that is, permitting one's own dissolution into the primal forces of nature- permitting one's fate, something that the Will to Power might epitomize, and is at any rate the only other example of human nature that exists now, but heroic daemonism would be better than that. Blake also said that the excess of joy was worse than grief, signifying all the more that all great emotional experiences excite that partition of the affective continuum which is the real ego, beyond whose libidinal threshold there is liberated to conscious awareness that part of the psyche or depth of the soul which we lack the means to incorporate into our internal universe, that is, to erotically cohere in the daemonic movement toward re-stabilization of the self.

 

___________
A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud


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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:22 pm

I know my statements about God/s can be alienating, but let's remember Nietzsche's definition of gods: a peoples overflowing gratitude at their own constitution. Dyonisos is the god that is joy in creating, as Sawelios says, regardless or with all and any pain it causes, the joy is not lessened.

This sorrow you speak of... Is disappointment, lack of preparation, dreaming beyond one's means. But when one has met a God, one know the means are there, because Gods represent perception of reality. In this way, Dionisus doesn't instruct on creating (well, he does) as much as he instructs in joy in creating.

Creating requires massive sacrifice. Joy is in enjoying even this process, because one sees one's self of achieving what one has sacrificed so much for already, and feeling no guilt at being perhaps the only one enjoying it because, and this is godly, what matter is that something is that can be enjoyed.

If not, sorrow is dissipated by clarity: clarity in ones power and the concrete expressions open to one's will to power. Sorrow is negating one's self one's self for fear of not living up: as I said above, we can always look at the root and laugh.

Finally joy is in knowledge, as you say, as opposed to imagination.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:35 pm

This Nietzsche redemption of the world in the creative act and corresponding dissolution of sorrow as simply the price paid for the creation is, to my mind, a superficial psychology and mostly a regression into the ancient Greek mind, which was unable to even conceive of the idea of an existential burden, which Christianity first understood. I perceive in both states- suffering and joy, the same illusory construct which fortifies the real ego against its inability to articulate the transcendent experience and the rupture of agape, much less overcome the agony of time and matter and recognize itself as ideal ego, cohering the world in Heraklean splendor or, if you prefer Yeats, holding the center that cannot hold.

 

___________
A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:36 pm

But nonetheless tempting to artists and writers like myself, but one is not always an artist or writer.

 

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A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:43 pm

Like Fixed said, There are rumors of the silence within the philosopher, but no man has ever seen it on his face.

And silence is neither joyful or sorrowful, it recognizes something concealed by them both even though it cannot articulate it.

 

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A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:45 pm

"In what splendor it all coheres!" Before ever saying that, and call it hubris if you will, I would like to add to that coherence. I get to wanting that so much, that I am more overcome by it than the idea of seeing it fit. I already know it fits.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:47 pm

One has no choice but to add to it. But it coheres in death, and one has no choice but to do that either.
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:51 pm

Achiles chopped the head off of fucking Apollo!

This is not a man who gives a shit what his final words are. Herakles was only the first, the widest. I would be fine if my life were simply fitting into Herakles' anti-orgasm. In fact, before Herakles said that, he went as far as to level mountains and kill his entire family.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 5:55 pm

One does not know that it coheres, one hopes it does, and this hope is knowing. The Hope that forges from its own wreck the thing it contemplates, as Shelley says. It coheres by subtracting the false self, the real ego, from the world, thus Herakles had to die in order to say it. Indeed he did go insane and kill everyone, so obviously it doesn't actually cohere in reality, in the totality of beings inscribed with Being, because there is no Being behind beings and truth is the positivity of negation. If we do not re-orient with the ideal and overcome the real ego and its petty aesthetic constructions then all our lives were, was a similar madness to Herakles.

 

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A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 6:00 pm

I've sacrificed a great deal of suffering in order to create, but that is my Heraklean madness, not my Heraklean coherence and splendor.

 

___________
A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud


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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 6:02 pm

Indeed Achilles chopped off Apollos head, that was hubris, both a virtue and a vice to the Greeks. It will lead to divine punishment and a great deal of suffering, but it is courageous to take on that suffering in order to follow one's own bent- again, this aesthetic redemption of the world.

 

___________
A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 6:04 pm

The destruction of the real ego certainly does not necessarily go beyond creation. Creation imposes its own limits, in a light joyfullness, for the gravity of what will be created does not yet exist, and homicidal madness is not beyond it either.

Death, also, needs not be a limit on creation, pleasurable as this thought is to the ego. The ego can or can not be. This is the joy, and heroes don't plan their deaths in advance because that places a limit on creativity. He plans only to create.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 6:26 pm

Creation is a modern term. The Greeks used poiesis- to reform or refashion. One's works and art are reformations of one's life, sufferings, impulses, etc insofar as they are cohered as erotic fixations for the real ego to stabilize itself. Death is not a limit to the ideal ego, which sees into eternity.

 

___________
A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 6:29 pm

Poiesis also signified that the created work, because it was made by reforming the world, belongs to the world, and shares the limits of the world.

 

___________
A sik þau trûðu


Nisus ait, "Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?"

Have the gods set this ruling passion in my heart,
or does each man's furious passion become his god?
- Virgil.


It is not opium which makes me work but its absence, and in order for me to feel its absence it must
from time to time be present.-- Antonin Artaud
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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 6:34 pm

To create is to refashion, with the insight that eternity is made up of it. Nay, that eternity itself places limits on it.

 

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PostSubject: Re: Capable and Health   Thu Oct 01, 2015 7:26 pm

Parodites wrote:
[...]cohering the world in Heraklean splendor or, if you prefer Yeats, holding the center that cannot hold.

This, rather, is what the sorrow is a premonition of. It was the sorrow offering itself up next to a joy, so that both joy and sorrow were too close to tell the difference, and this was the uncanny closeness to the self, the moment before the self discloses as that splendor, held together without ground seemingly except that which is experienced as being-held and holding at once. This the what Heidegger constantly described from outside but was too cold for to pick up into his self, in order to finish his eternal sentence. It was already too long to end anyway.

There are very many gods, and one only meets a god in person once. This meeting is the god, and it can be remembered in the form of another meeting. The first God I met was the white void. The second was the white beam from the infinite above. The third was Pan. From then on they were too many to count, but Shiva stands out as one of my best friends among them, that is a capable god if I've ever met one. Capable of getting things done on the spot. I' coming to know Vishnu now, who is strangely, though I now understand why, more terrifying than Shiva. The most powerful was without any comparison the white beam from above. I met him sitting in meditation in a shrine at a little lake in the mountains, after an hour or so yogic discipline. This was the only god that did not feel like he was part of this world, even Allah, sky God whose might shook me, is like a mere citizen compared to the white finger tapping my head. I made peace on the spot with never meeting this god again on this Earth, it just wouldn't make any sense. He just came to say 'power is good and has no limits'.

 

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- Thucydides
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