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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeThu Jan 12, 2017 12:22 pm

Hi-D wrote:
I'm confused by this endeavor of judging value as useful or useless against my needs.  If my needs are unchanging as well as an unchanging object/subject, then it would make more sense with regards to a permanent judgement otherwise I just can't grasp how to judge on the fly without really understanding what I'm judging.  Further more, what about timing is everything and not being a shortsighted fool?

As I wrote yesterday in a congested and deleted response, timing is entirely crucial, but it rests on the ground of consistency. One can not time well if one does not have permanent grounding.

In Kung Fu, or Aikido, or other ancient 'dances of life and death', the sole aim is to solidify ones body, physiology and mind so as to be able to produce the perfect spontaneous response to any given situation. Perfect in terms of what?

Exactly. That is the question.
The East Asians have arrived at a bottom line standard here which can be pointed out with words like aesthetics, cleanliness, purity. But we western philosophers are moving beyond this as we speak. A comprehensive answer to the bequest for a standard, life will provide to us individually, as we walk across the threshold of an age of greater humanity... guided no longer by the sky or the earth, but by philosophy, by an awakening to 'raw valuing', which, by the way, is experienced as a burning heart when it commences to take hold of a heart that has been placed by its owner on the altar of some deity or void.

Awakening hurts, and making judgments that result in further pain is required.... only to those to whom the pain of tedium and nausea of the indirectly-valuing humanity has grown intolerable, the pain of standing utterly alone in the universe as a potential center (the solipsist makes an empty claim) is also a pleasure, a nektar.

Still introducing.


 

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- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeFri Feb 02, 2018 11:48 am

A next phase is a demonstration and explication of VO. 

Ive decided today, on recommendations of Pezer and in light of Capable's valuing, to accept the arrival of the end of the forum phase, and continue the teaching of my philosophy through music. 

It was this particular clan, which itself is the original explication of VO, that allowed me to step into music with absolute freedom - such freedom is the only absolute - and now Ive succeeded in setting a musical standard for my friends. The proof in the pudding.

This is only possible as a resolution now that the basic logos has been spread around the web and Trump has been elected in its spirit. The first phase of the work has been completed. The second part of the trajectory to 2023 began with Wolf Child. 

As concerns the first phase: All of what we have written so far will be proliferated, by physical publications as wel as reposting. It forms a backdrop to the music as well as a world to which the music is a portal. This is the beginning of many beautiful friendships, and of friendship even of man with the Earth.

 

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- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 01, 2019 9:00 am

Parodites mentions the clarity before what one does not know as Sophia, and the equating of ontology and Sofia as a mistake.

This goes for the traditional paradigm before Value Ontology.

Values aren't about knowing, but about being.

One may not know ones valuing, but one still enacts it. In fact the vast majority of being does not know its valuing and yet enacts it. In fact the effort to know ones values is very treacherous. Knowing may in fact betray what is known.
For example, because it inspires less effort than a subconscious valuing, or the wrong sort of effort. The value might be distorted by it being known. This often happens.

What is known in Value Ontology as Being is: the primacy of valuing. Nothing is "filled in". Nothing is drawn out of the psyche and isolated. Nothing is known apart from its its context. And as importantly: knowing itself is known as subservient to valuing. So knowing, thus ontology, can only take place qua Sofia, qua the unknown, qua the unspoiled psyche.

Value Ontology, self-valuing logic, allows us for the first time to know things without destroying them, without taking hen apart, without isolating them from their vital ground. It thus also knows very different kinds of things than what could be known before. One can now know life qua life, as life; now the knower has acquired a knowable context for himself; the illusion of a closed system of potential knowledge had to be destroyed for this.

 

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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 01, 2019 3:05 pm

The equation of ontos and sophia being a mistake relies on my own formulation of the metaphysics of unemployed negation, (and my semiology of meta-reflection ascending ad infinitum toward its own transcendent object: the transcendental dependency of self-consciousness on that object prevents self-grounding and requires a relationship to Voegelian depth, the unknown mysterium of sophianic death centered on God.) not the traditional formula of good=beauty=virtue, for the very concept of value has no meaning to me anymore outside of the fact that man's transcendental autonomy is dependent on the object of scalar reflection, which by extending toward infinity cannot be known by us and thus sets up the source of value as an external, independent mind- God, though a God I have defended with far more potent philosophy than trite Augustinian ontological arguments. But that is my mission here now, to resurrect the forgotten knowledge of the last 6,000 years in new forms, and to annihilate every system that now lives; capitalism to communism, theism to atheism, feminism to antifeminism, because I truly see, in absorbing this knowledge into myself in the admitted addiction I have to learning and erudition, that man has lost the plot at some point and there has been a significant degeneration of our cultural memory. So that fact, that I rebuke the equation of ontos and sophia as a primitive atavism of pre-Socratic philosophy, and the rest of this message, should be read against the backdrop of this text:

Before philosophy reached this final configuration, the pre-Socratic individual lived in a
sphere wholly circumscribed by the powers of State, that is, a form of life perfectly
regulated by external factors in the organization of society, ceaselessly creating Cosmos
within the image of his Logos and living out the image of his Cosmos in the Polis. It is
only when Socrates internalized this logical structure afforded by the polis that a real
moral theoria appeared, finally differentiating itself from mere ethical praxis. The real
contribution Socrates made was just this: he, for the first time, gave us to understand
philosophy, not as yet another function of the existence of the political structure, but as a
way of life truly independent from the State, as an autonomous existence with its own
sphere of power, subject to nothing beyond itself; as a form of life subject only to the
height and depth afforded by the star of its unique daemon, and the hazards of its own
compass; subject only to some mysterious, internal criterion, by which alone it judged
itself- that is, conscience. While all the various political forces, rather we identify them in
the explicit functions of state, in the church, or in the hymns and songs of the poets with
all their beautiful lies, startle their objects into reactivity, momentarily blinding them, and
that to the end of including them in the Totality, of absorbing them into the overarching
polis, we find that philosophy gives us the answer Socrates afforded Leon the Tyrant: life
is much like the old Olympic games, some going to win the prize, some to sell their
goods, while the best go- as spectators. Thus philosophy spectates the activity of political
existence, of the state in general, without startling anything into becoming reactive to it;
where philosophy does act, it acts for exactly the opposite reason, namely to spur its
objects into the purity of independent action, that such objects might discover their own
daemon, fate, and character- their own philosophies. Philosophy, however, certainly
avoids becoming the enemy of the state, despite the fact that it has been firmly accused of
such treachery, and, insofar as it locates its most definite object, namely sophia or
wisdom, in the transcendent rather than the immanent, that is, in the divine wisdom
before which the finite cognition of man can proclaim only that it knows nothing, so it is
that philosophy can even prove itself the most pious servant of social life, for sophia,
insofar as she is loved- insofar as she is philosophized, becomes the passive ground or
value upon which the polis can begin mobilizing, in the form of a moral schema rather
than a limited ethical praxis, the whole scaffold and rank-ordering of her objects toward a
kinesis of the eu-daemon, in which the perfection of man consists. Before this, before
Socrates- before philosophy, men did not speak out of turn with their age; the individual,
perfectly conformed to the political structure, could only live out within himself the
ontos, a direct affirmation of ousia or Being's affirmative content- that is, the episteme or
regulating form of social existence, rising to or falling below the stature of virtue or arete,
so that the individual and the state could do nothing but limit one another: in the wake of
the Socratic enlightenment, the dialogue of immanence and transcendence had begun, and
the polis learned to impose itself upon the individual only as a means of imposing dike
upon psyche, or justice upon the soul, with the goal of achieving the Aristotelian
perfection of human happiness, which the Socratic school names simply as the
emancipation of psyche, to be accomplished only through dike or the good. As
philosophy emancipates the daemon, as philosophy encourages the psyche in all (b)eings
to take up the pursuit of Being, as philosophy spurs all things to independent action- as
philosophy induces all things to philosophize, so it is that philosophy taught the polis to
even name its own motive force, namely the perfection of human happiness in
philosophic terms, or the perfection of dike in political ones.


"One may not know ones valuing, but one still enacts it."

The Nietzschean conception of the instinct toward knowledge (philosophos) being subsumed by the Will to Power and instinct toward life, and therefor possibly at odds with it, to my mind, examples only the atavism of the Greek demos, and a re-assertion of the suspicion of philosophy as a "corrupter of the youth" as mentioned in the cited text, that is to say, a potential corruption of the integrity of the polis. (Nietzsche himself is simply a useful atavism of pre-Socratic Greek man, for me, mostly oblivious to the existence of the problems I spend  my time on.) One cannot enact what one does not know,- in that case, one enacts only their demological status, their "cultus", instinct or culture in the naive formulation of Evola- which isn't an enactment, but a re-enactment. It was the great achievement of Socrates to instill that internal criterion by which knowledge values itself,- by which philosophy asserts itself as a genuine mode of life, free from the influences of all external forces- an ectype of life itself. Philosophy after my fashion does not aim to know life qua life or anything else, but to be life. Of the four epistemic modes I detailed, Nietzsche essentially ressurected and utilizes the first and most primitive, the ontos, which is useful as a teaching tool, but as nothing more for me.

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 01, 2019 4:28 pm

Also, I utilized a piece of software called Gephi and performed text-analysis on my entire corpus in order to generate a graphical representation of the intrinsic semantic network. As an example of how it works, this person ran the metadata on wikipedia of the bulk of well know philosophers to graph the web of influences and what emerged all on its own are very clear groupings of people into "schools" of thought, which correspond to the real-world categories, existentalism, etc: http://www.coppelia.io/2012/06/graphing-the-history-of-philosophy/

After running all my texts through it, I used the result and simplified it down to the essential structure that had emerged, and what I got was essentially the underlying mechanism of my philosophy. I will write on it, but many structures in it are sort of self-explanatory. It can be used as a teaching-tool to ingest my work:

Same graph, just a horizontal and vertical view: (open the image in a new tab so it can be enlarged)

https://imgur.com/a/09zpoWS

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 01, 2019 6:26 pm

Parodites wrote:
The equation of ontos and sophia being a mistake relies on my own formulation of the metaphysics of unemployed negation, (and my semiology of meta-reflection ascending ad infinitum toward its own transcendent object: the transcendental dependency of self-consciousness on that object prevents self-grounding and requires a relationship to Voegelian depth, the unknown mysterium of sophianic death centered on God.)

A self grounds always in its relationship to its environment. This relationship in as far as it is indeed Being, is what I think you mean with daemonism and ultimately, with God.

Quote :
not the traditional formula of good=beauty=virtue, for the very concept of value has no meaning to me anymore outside of the fact that man's transcendental autonomy is dependent on the object of scalar reflection, which by extending toward infinity cannot be known by us and thus sets up the source of value as an external, independent mind- God, though a God I have defended with far more potent philosophy than trite Augustinian ontological arguments. But that is my mission here now, to resurrect the forgotten knowledge of the last 6,000 years in new forms,

What is of value to you before Socrates? You suggest that he, in your view, is the progenitor of real, valuable philosophy.
What things of 6000 years ago are relevant to your project?

Im just glad to have some of this in the open. I find it depressing that you are here and no one sees your thoughts.

Quote :
and to annihilate every system that now lives; capitalism to communism, theism to atheism, feminism to antifeminism,


Elsewhere you say that you do not wish for your philosophy to startle things in becoming reactionary to it -
so you will not war with them - obviously. You simply plan to render them irrelevant.

Quote :
because I truly see, in absorbing this knowledge into myself in the admitted addiction I have to learning and erudition, that man has lost the plot at some point and there has been a significant degeneration of our cultural memory. So that fact, that I rebuke the equation of ontos and sophia as a primitive atavism of pre-Socratic philosophy, and the rest of this message, should be read against the backdrop of this text:

Before philosophy reached this final configuration, the pre-Socratic individual lived in a
sphere wholly circumscribed by the powers of State, that is, a form of life perfectly
regulated by external factors in the organization of society, ceaselessly creating Cosmos
within the image of his Logos and living out the image of his Cosmos in the Polis.


I am not at all sure that the Polis accounts for the Homeric soul.

Ill set myself to a renewed study of Plato some day and decide about Socrates.
But there have been many wanderers in the wild who became founders of polises, or of tribes which became polises long after their death -
humanity went through many perilous passage of birthing soul before it ever arrived at a polis.
Odysseus is what a conscience looks like outside of the law and judgment of the polis.

The term "Presocratic" really means Homeric or Hesiodic, the time when Greece still had its gods, God.
Socrates was like Nietzsche asserting that God isn't real and only the will to power (conscient, self-interest) but he suggested that it had moral value.
Nietzsche didn't do that.


Quote :
It is
only when Socrates internalized this logical structure afforded by the polis that a real
moral theoria appeared, finally differentiating itself from mere ethical praxis.


To me this meant the disappearance of the Good, which is alchemical and not speculative.

Quote :
The real
contribution Socrates made was just this: he, for the first time, gave us to understand
philosophy, not as yet another function of the existence of the political structure, but as a
way of life truly independent from the State, as an autonomous existence with its own
sphere of power, subject to nothing beyond itself; as a form of life subject only to the
height and depth afforded by the star of its unique daemon, and the hazards of its own
compass; subject only to some mysterious, internal criterion, by which alone it judged
itself- that is, conscience.


It could also simply mean contempt for the state, dissatisfaction with the Gods.
Does not Socrates curse life in his good byes?

Quote :
While all the various political forces, rather we identify them in
the explicit functions of state, in the church, or in the hymns and songs of the poets with
all their beautiful lies, startle their objects into reactivity, momentarily blinding them, and
that to the end of including them in the Totality, of absorbing them into the overarching
polis, we find that philosophy gives us the answer Socrates afforded Leon the Tyrant: life
is much like the old Olympic games, some going to win the prize, some to sell their
goods, while the best go- as spectators. Thus philosophy spectates the activity of political
existence, of the state in general, without startling anything into becoming reactive to it;
where philosophy does act, it acts for exactly the opposite reason, namely to spur its
objects into the purity of independent action, that such objects might discover their own
daemon, fate, and character- their own philosophies.

Indeed.
What is objective is only the forever receding reflection of valuing itself.
To value this valuing as the only value is to become religious, to understand what God is, that God is. (And from there on, that Gods exist as much as oneself)
It produces the necessity of existence being interpreted entirely as the mandate to create-forth.
"Doorcreeren"; creating-on-through.

In as far as there is a conscience, it is entirely dependent on the subjects capacity to artificially shape its own impressions so as to be adequate to its own image of itself. This is who we became beautiful, where first we were apes. As vanity becomes beauty, over long and excruciating generations of perversity and mutilation. Self-Valuing as it forges on through the awakening of self-reflective brains, thought-as-such, the idea of the idea - all the soccurred in apes to force them into going insane and become mankind in weird rituals that will never be properly remembered but from which the myths of hell all derive, and in which the violence of human nature is rooted. You described this once very beautifully, or something akin.

Quote :
Philosophy, however, certainly
avoids becoming the enemy of the state,


Its only enmity is to hide.
I philosophize in the open for the benefit of the State.
Philosophy can not be corrupted by power. Rather power is cleansed by philosophy.

Trump is the first cleanly politician of our world, because he never betrays his own self-valuing logic.
He is the first real leader because he is both entirely selfish and entirely selfless.
These two are required for valuing to be entirely active.

Note again: valuing is the only value. The self is a result of that.
Socrates too the self too literally for it to keep valuing, and so he ceased to value himself into being.
And this then became morality; to be too good for ones own existence.
And this led to Christ. Bit Christ was reborn, because God, unlike Socrates, wants (man) to exist.

Quote :
despite the fact that it has been firmly accused of
such treachery, and, insofar as it locates its most definite object, namely sophia or
wisdom, in the transcendent rather than the immanent, that is, in the divine wisdom
before which the finite cognition of man can proclaim only that it knows nothing, so it is
that philosophy can even prove itself the most pious servant of social life, for sophia,
insofar as she is loved- insofar as she is philosophized, becomes the passive ground or
value upon which the polis can begin mobilizing, in the form of a moral schema rather
than a limited ethical praxis, the whole scaffold and rank-ordering of her objects toward a
kinesis of the eu-daemon, in which the perfection of man consists. Before this, before
Socrates- before philosophy, men did not speak out of turn with their age; the individual,
perfectly conformed to the political structure, could only live out within himself the
ontos, a direct affirmation of ousia or Being's affirmative content- that is, the episteme or
regulating form of social existence, rising to or falling below the stature of virtue or arete,
so that the individual and the state could do nothing but limit one another: in the wake of
the Socratic enlightenment, the dialogue of immanence and transcendence had begun, and
the polis learned to impose itself upon the individual only as a means of imposing dike
upon psyche, or justice upon the soul, with the goal of achieving the Aristotelian
perfection of human happiness, which the Socratic school names simply as the
emancipation of psyche, to be accomplished only through dike or the good. As
philosophy emancipates the daemon, as philosophy encourages the psyche in all (b)eings
to take up the pursuit of Being, as philosophy spurs all things to independent action- as
philosophy induces all things to philosophize, so it is that philosophy taught the polis to
even name its own motive force, namely the perfection of human happiness in
philosophic terms, or the perfection of dike in political ones.

This is a strong enough endorsement of Socrates that I will let it stand as an invitation to re-engage the man someday soon.


"One may not know ones valuing, but one still enacts it."

Quote :
The Nietzschean conception of the instinct toward knowledge (philosophos) being subsumed by the Will to Power and instinct toward life,

Knowledge is life.
One can not know anything besides life. If what one knows isn't life, it is not knowledge but death.
Dry leaves.

Quote :
and therefor possibly at odds with it, to my mind, examples only the atavism of the Greek demos, and a re-assertion of the suspicion of philosophy as a "corrupter of the youth" as mentioned in the cited text, that is to say, a potential corruption of the integrity of the polis. (Nietzsche himself is simply a useful atavism of pre-Socratic Greek man, for me, mostly oblivious to the existence of the problems I spend  my time on.)


I imagine that goes the other way around too. You appear uninterested in the logic of will to power as the answer to the question "why being, and not rather nothing?" and thus in the Heideggerian Nietzsche who is the only Nietzsche who Nietzsche ever intended to be; the soft logic of emerging experienced first-hand as the will to power.

This is no atavism, it is rather the true understanding of the nature of the Greeks, not a repetition or shadow of it.
It is the understanding of their genius at suffering.


Quote :
One cannot enact what one does not know,- in that case, one enacts only their demological status, their "cultus", instinct or culture in the naive formulation of Evola- which isn't an enactment, but a re-enactment. It was the great achievement of Socrates to instill that internal criterion by which knowledge values itself,- by which philosophy asserts itself as a genuine mode of life, free from the influences of all external forces- an ectype of life itself. Philosophy after my fashion does not aim to know life qua life or anything else, but to be life. Of the four epistemic modes I detailed, Nietzsche essentially ressurected and utilizes the first and most primitive, the ontos, which is useful as a teaching tool, but as nothing more for me.

Philosophy is either life or trivial blabbering. I only came fully alive when I was unlocked by discovering my philosophy, and I have since changed everything around me, phantom-nature has completely been dispelled from my life. The crises, the plasma of being in which this change took place have been constant but the salvation is complete as well. Now there is only being which knows itself, which is joy. Which of course is a special type of 'suffering'; enduring. Ultimately one only enjoys ones resilience to change. Knowing this, one is able to discern worth; value is change. Discerning of value is no less than prophecy.

 

___________
" The strong do what they can do and the weak accept what they have to accept. "
- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 01, 2019 6:36 pm

Parodites wrote:
Also, I utilized a piece of software called Gephi and performed text-analysis on my entire corpus in order to generate a graphical representation of the intrinsic semantic network. As an example of how it works, this person ran the metadata on wikipedia of the bulk of well know philosophers to graph the web of influences and what emerged all on its own are very clear groupings of people into "schools" of thought, which correspond to the real-world categories, existentalism, etc: http://www.coppelia.io/2012/06/graphing-the-history-of-philosophy/

After running all my texts through it, I used the result and simplified it down to the essential structure that had emerged, and what I got was essentially the underlying mechanism of my philosophy. I will write on it, but many structures in it are sort of self-explanatory. It can be used as a teaching-tool to ingest my work:

Same graph, just a horizontal and vertical view: (open the image in a new tab so it can be enlarged)

https://imgur.com/a/09zpoWS

Beautiful.

It does seem compatible with the Tree of Life; for example the dichotomy Drang and Geist to the two pillars, the dichotomy of Reification and Reflection as Netzach (YHWH Tzebaoth) and Hod (Elohim Tzebaoth) - Daemonic as the center pillar of Balance / Consciousness -

 

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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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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 01, 2019 6:49 pm

On Socrates -

ironically, his capacity to use himself as the final criterion resulted in his renunciation of being.

Conscience is not, as he thought, a private affair. It is rather the only thing that is truly public, or that is pure only when it is truly public; the meaning of the Acropolis.

When I stood before the Acropolis, had climbed the rock from outside the gates at night, I beheld conscience.

This is why even I have to honour at least one other being in order to honour myself truly, without dying flames. Conscience, also intellectual conscience, is a gratitude, a diligence on account of that gratitude, respect. Quadratic valuing.

 

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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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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeSat Jul 13, 2019 1:48 pm

I have no desire to be known, or heard, now; I am nowhere, except in my mind, where I am refashioning a reality for myself to exist in; whirling the void in preparation for the linear-serpent. When the time comes, I will publish under false names.

I value Socrates, not because of his direct contribution to philosophy. I value Socrates for his anti-philosophy, the first "ectype" of knowledge: through it, he revealed to us all how to philosophize, that is, by doing the exact opposite of Socrates. In those before him of course I draw value, I have invoked the name of nearly every pre-Socratic, reformulating their concepts- Heraclitus' daemon, the in-herence of Thales, Parmenides' 'heuresis' of Being, etc. But my relation to them is ambivalent, insofar as I use their concepts only to "un-create" them, by tracing the logical chain of their ideas further than they did, [beyond the Ontos, the ontic-episteme] that is- so far that it renders the arguments they were once tied to- irrelevant. .  

" so you will not war with them - obviously. You simply plan to render them irrelevant."

War elevates others to us; it isn't wise to go to war with some things, like whole worlds. It is wiser to, instead of inciting a reaction from it, confuse it; choke the world's understanding with a new star, one can dispense with even gods in this way- with a new Word shoved into its mouth; a spark of that solar radiance:

" as it has been said, [In the Plotinian Ennead.] that no
soul can bear the weight of a star, yet the Master chokes the sun with only a spark of his
solar radiance,- by a single wisdom-pearl stoppeth he the foot of God, thereupon fixed the
treadle of the loom,- ash-song of the inner-heart and relic-truth, [sarira] breaketh he the
spool withal purchase of divinity and the burden of an age; thrown forth, impeculate the
Dromal-Ektheote,- rainbow-scaled like Dawn and emeralded like the breaking of the
Sea,- the crystal-egg and Hyleic-imprint of the New-Man in phusica ovaeum; ... "
- Hermaedion

[Everything I write under the name Hermaedion is a half-parody half-imitation of the style of Gnostic writers from the era, filled with strange neologisms and poetry, which you see in their untranslated Greek texts- and then there are Kabbalistic inspirations in it too, some Vedic sources for grammars.]

"I imagine that goes the other way around too. You appear uninterested in the logic of will to power as the answer to the question "why being, and not rather nothing?" and thus in the Heideggerian Nietzsche who is the only Nietzsche who Nietzsche ever intended to be; the soft logic of emerging experienced first-hand as the will to power.
This is no atavism, it is rather the true understanding of the nature of the Greeks, not a repetition or shadow of it.
It is the understanding of their genius at suffering.
Knowledge is life.
One can not know anything besides life. If what one knows isn't life, it is not knowledge but death.
Dry leaves. "

Yes, knowledge is life: but Life is not knowledge. Aleph-null.

The Wheel should not spin, yet it does; the Self is this impossibility and paradox that creates itself by calling into question the ground of its own possibility and existence. I have been contemplating the mystery of the dead-god, for the Orpheus Mysteries he is Phanes, overthrown by the demiurgic Zeus, for Gnosticism he is the absent deity that preceded the Demiurge creating this mortal world we inhabit- and the creation of mortality and life is for the Gnostics the great sin that split us from the perfection of the godhead; for various religions and systems he is either a devil, tragic hero, etc. For Kabbalism is isn't a being it is the tzimtzum or divine-contraction. Regardless I wasn't content with any of those versions of this God so I just invented an ancient mystic to anachronistically create the version of Hybrid-gnosticism I come to refer to in my secular philosophy. The mystery of the self is the mystery of existence- the question of the value and opportunity or the sin, the nihilism and imprisonment which this "life" is. To transcend through this mystery and the pattern left behind in the lessons of the Demiurge's failure- the absent-god's failure,- to transcend the limitations of mortality imposed by the Gods and the AEON, and bear the linear-serpent upon the New-Man, is my goal:


The Image of the Cosmos for my invented heteronym, Hermaedion, is contained in the following mystic formula. A golden scarab closes its wings around a ball of refuse collected out of the world,- that is, it closes its wings around The World; a loam of apo-theotic excreta, the holy detritus of the broken web of attempted universes prior to this one, the conflagrated nigredo the scarab will later collect and amass- the broken glass of the Great Shattering- a deritus congealed, shaped, and bound together by the violent ravings and whirlings of the mad-bird about it along the circle of samsara. This circle takes on form, a snake- an ouraboros in fact, and encircles the clod of refuse; the scarab and serpent thus combine, with the snake coiling around the loam and the scarab closing its wings, and become what looks like an egg, and this egg becomes transparent as the scarab collapses into it, slowly reducing in size until it becomes a golden burning dot, a monad at the center of a now transparent crystalline sphere-egg, whose circular edge is a swirling, revolving ouraboros. Angled lines criss-cross the crystalline egg, each one emerging from a different member in a host of philosophers, poets, alchemists, astrologers, sages gathered around it- and also divine creatures- aeons and archons and demons, that are all ministering to the egg, or nurturing it with the collective desire and karmic cycle of the thousand worlds,- of all life. Soon it cracks at the intersection points of these lines and irridesces, and the scarabs re-emerges, opening its wings which are the shell of the egg now: the ouraboros that had formed the circled edge of the egg uncoils itself and becomes the main line in the geometry that the symmetry breaks on, the Linear Serpent- (represents the epistrophe or inward-turn) right in between the wings of the scarab, and a human-form slowly enlarges from the point to which the scarab had collapsed, and walks onto the snake and then toward the sky on its back, toward the void-call of the martyred Phanes-Prometheus and the nullifying and holy madness of the Bird like the lost star the Magis followed to find CHRISTUS, and toward which the serpent is now stretched, no longer eating is own tail: the birth of the New Man and shattering of the karmic-aeon.

YLDBTH wondered from the other Aeons, deep into the void where he eventually found SOPHIA, the highest aeon but also a divinity hated by the other gods-  for she was the divinity who, out of self-adoration, pride, jealousy, etc. refused to contribute her inner light to the perfection of the Godhead,- her ennoea or soul to the pairing of unfolding syzyigies within the pleroma. One can only imagine what the two spoke of, but regardless, YLDBTH departed from her and went about committing that act for which he was later branded as Satan, Demiurge by the Gnostics, tragic-hero for the Ophites, the tester of mankind for Vedic thought, etc. He created the physical world- the lowest of all the heavenly spheres and the one Mortal one, the wheel of the ages and recurrence of desires on which we are all trapped in a cycle of birth, suffering, death and rebirth; the carnal-spring, the Pandemaic mirror over which he stood and proclaimed himself the one true-god, standing in the way and shielding man's eyes from glimpsing Sophia, the eighth heaven, the one above his sphere- according to some. But in truth, he only meant to reveal the greater mystery. He found the missing center, the invisible throne, the silence of the Absent God, the Phanic echo, and by studying this mystery, found the Self: in the tears of love, anguish, mastery and mystery he was said to shed over the void during the formation of the first sea and the solid earth out of it- he marveled in his reflection, illuminated by the light of Sophia but without any way to reach into her eighth sphere and grasp the Fire, the true source of creation. Many say he made this world only as an arrogant imitation of the true god's non-creation and self-enclosure, but here: he created it as both a lesson and a test, to both embody and enact his realization about the structure of the Pre-Phanic theogon and Post-Phanic cosmogon, to both guide and reveal, the mystery of the absent-center to mankind, so that the world could become what he intended: a way to escape the limits of the outer heaven, to transcend the divinities, and SOPHIA. We are meant to succeed in grasping the fire which he was unable to. The Wheel should not spin, yet it does; the Self is this impossibility and paradox that creates itself by calling into question the ground of its own possibility and existence. This impossibility is the Fire, at its highest abstraction.

In short, this is a pattern taking place both within the individual as a psychological progression, and in culture, world, and universe, at every level: (1) Protennoa, the Luminous Field of Apparition, Identity, Will, OURANIA, the unending sea of pre-creation, silent like all Truth, the Water and Memory of all that will and can ever be, the innumerable parallel worlds, the DORIC-TRACE and Affirmation, the ennnoea or inner-soul of the AEONIC spheres in-toto whose realization is called the Pleroma, the Wholeness of Being. (2) Phanes/aidion--Missing God/Daat or Knowledge as the other side of Will/The void, the Divine Infidelity, the Refusal, the PANDEMAIC, the initial Loss of Being and Identity; the un-assimilated and irresolvable negativity that introduces the possibility of CHANGE required for the creation of the world, known as the tzimtzum to the Jews, the silent God to the Gnostics, etc, the axle around which the Wheel is able to begin turning with the wind descended from flutterings of the Mad Bird. (3) The Mad Bird and Whirling of the Void. (4) Ouraboros, the establishing of "reaction" through the Pandemaic resistance of the Ouranic within matter, that is, DESIRE,- the establishing of the karmic aeon and the mantric seed-image around which living things can begin cycling and accumulating the needed karma for later apotheosis, the Hekataic strophalos, the Wheel itself. (5) The Remainder. Refuse, detritus, the shattering. (6) Scarab, the Collector archetype. Another image of the Collector is the alchemic phoenix, which collects all the colors of the rainbown into its tail. (7) The Harmedon/Demiurge/Zeus/The Lover and Thief-Archetypes (As YLDBTH loves man deeply, his creation, due to being unable to love himself, and needing to steal the Fire in order to create. Thus the mystic connection between Love, Betrayal, Death, Theft, Lies, Truth, Creation.) /Prometheus/Mithras (the sacro-bestial taurocton and Mithraic bull, which Mithras hunts, catches, binds, hauls away, and sacrifices in an unobserved and isolated cave, representing the empty domain of the absent Phanes). ( 8 ) Crystal egg, the alchemical generative-image, the matter-spirit and carnal-spiritual erotikos of the Eleusinians, the daemonic potentiation of the titanos for whose account philosophy was brought into existence by the noble and innocent Greeks. (9) The Linear-Serpent, The New Star, Luciferans, Serpens Magnificant, the Dragon and thousand uncoiled serpents that pierce the egg like the spokes of the Wheel, that spill forth flames from the mouths once shut upon their tails and burn it with their Fire and nurture it with heat, feeding the being it carries. (10) The New Man.

Of the many Gnostic sects, it is the Ophites I am closest to; they did not embrace the Dragon entirely, but they did imbue the unfeathered, wingless and burnt Gnostic angel with some intimation of duplexity, with mystery and with an emotional depth that others did not feel he deserved, or were unable to recognize in his pseudo-martyrdom within his own creation, that is- mortality:, inasmuch as an artist can only sacrifice himself to his work, not his life, (for life cannot be sacrificed) an exceedingly greater purchase- though perhaps the Gods sing differently than we do, as they philosophize differently; the anguished poet, hating himself, but loving himself in the mirror of his work,- but more than either, lamenting how small a token of his Ideal's great promise was successfully brought into existence, regardless of his effort.  The Heart reaches further than the Will, and we are neither our deeds or words, but what is left behind- which, for a poet, is always too much to bear without falter and doubt- the call of the void and Daat, the silence of the Phanic divinity, the silent God from whom the Thief stole the fire of creation for the serpent, YLDBTH. (Zeus stole from Phanes, Prometheus from Zeus, etc.) For the Ophites he was the Linear-Serpent, stretched beyond the apparent spheres into the missing center of the aeon, a Promethean echo of the betrayed Phanes, "the hand that holds the dagger", the betrayed and thieved God; re-velated the ektheotic-physiologue, epistasis and anastasis; "redemption in the fulfilled object", and in "the hand that guides it", a New Star; the circle of the aeon uncoiled, the ouraboros folded into an egg and secreted with the accursed scarab, transformed and made gold with man's collective longing. That longing is symbolized by water, an Ouranic element, and the uncoiling of the serpent, by fire, the Pandemaic element.

The water of life is a spiritual archetype in Buddhism, Gnosticism, and Christianity; when submerged in the baptismal and living waters, the cycles of ones's past karmas can be seen through the veil of the sea, while the Gnostic sees in this element,- perfect in its stillness but which evades all attempt to grasp and hold it still in ones own hand, for the truth does not need to move to evade us inasmuch as it is we who, never ceasing motion, cannot grasp the unmoving truth,- the laments of the confused and self-deceived YLDBTH, while the Christian experiences the holy spirit within it. Fire, too, is an archetype equally important in these traditions, which conversely, reveals the star-language of the firmament and the macroscopy of aeonic and planetary spirits above, as first taught by Zoroaster the fire-magician: (Who was himself said to have been apotheosized into a star in death,- the New Star that his name is traced to etymologically, which had appeared to guide the Magi or wise masters to the new-born Christ, that they behold the image of the New Man.) for the fire burns away one's karmic identity. as opposed to revealing one's previous incarnations as images and memory-echoes in the living water embodying the collective memory of all life across time and the thousand worlds. The water symbolizes the Uranic reality of unaltered truth, the naked Will and Identification of Self through Will, the mindstream of collective life and the sea of memories, the identification of one's over-self throughout the dharma-pattern of one's karma, while the fire represents obliteration of this identity and of all merely re-active Will, the single Spark that chokes the Sun, and the Pandemaic reality of Change, Power, Transformation.


There are paradoxes of poetic language, as with: this statement is lying. There are paradoxes in logical systems, as in naive set theory, but these can be resolved by using more advanced frameworks like axiomatic set theory, etc. There are meta-logical paradoxes like the completeness theorem, that destabilize the theoretical framework of multiple logical systems, and then meta-meta-logical paradoxes, etc. You can ascend infinitely and number these levels of paradox, Aleph-1, Aleph-2, Aleph-3, etc. But then there are the deepest paradoxes: the paradox of meaning itself.  ALEPH-NULL. Consciousness is itself the product of what should be the infinite recursive paradox intimated by the paradox of meaning itself, of the thought that deconstructs the ground of its own emergence. For a supertask paradox like that of Tristam Shandy's diary, the impossible object of the recursion is simply an ideation: only with consciousness itself does there exist a true object to intimate the aleph-null paradox. When confronted by it, you either realize the transcendental perspective implied by it, the "transcendental autonomy and meta-dependence" of the Self on the Over-Self and ultimately the Monon, God, or it breaks your mind, as you attempt to fill the missing center of the Wheel- the empty DAAT and Being-Image, (Heidegger's philosophy is an attempt to articulate aleph-null through his 'destruktive-critique of onto-theology' and incidentally, semiotics; for him, Being organizes all languages, systems of logic, and human signification precisely because no signifier can be ascribed to it, to Being itself: it is the center of gravity around which signification, that is, meaning- finds its orbit. It doesn't manage to articulate an aleph-null let alone transcend one- because I have written 10 books in which metaphysics has been reconstructed and defended from the Hiedeggarian critique, as I found a way of using signifiers ontogenetically, ie. the epistemes, that is, at the level of Being- but it is worthwhile to read him in this context.) only to fall like the Babel-tower with the splintering of your language, losing your Identity, Speech, and ability to Think: your consciousness essentially terminates itself, no longer convinced of its own reality or possibility. Besides the Babel story, there are other myths of the lethal text, a transcendental revelation that forces the mortal mind to become something else, or destroys it: see the Sumerian stories, or the Syren-Songs, etc. So there is indeed such a thing as dangerous knowledge. Confronted by the DAAT, (by the ontic-rupture, the fissure in Being, the horrific gulf of the Prohodos of Nature between Being and beings- between the Monon and the plenitude) instead of emerging on the other side of Knowledge into Will, you proclaim Will as Knowledge: you fill the void with your own Self, which is to say, you refuse to acknowledge the void, the missing God: you become trapped without realizing it in the karmic-aeon, incapable of rebirth into a higher form, but incapable of leaving the cycle of birth and rebirth- you are not consumed as Empeodcles was by the Aetna flames he could not understand ie. in the recognition of the Daat, but you cannot overcome the call of the Void either because you do not truly acknowledge it: this is the Nietzschean failure, the madness of affirmation. You place yourself in that axle- where nothing can be placed; and because you cannot possibly hold the wheel together and create a new value out of yourself to center it, [Note: There is Ouranos or Being and there is Pandemos or NonBeing, (contra Hegel- Negation here is a datum of equal ontogenetic importance, not a latent aspect of an imperfect Being but rather, a completely self contained, complimentary entity to Nonbeing- hence my philosophy of un-synthesized negation, ie. my category of athesis.) whose interaction produces the aeonic-archic hierarchs and metarchy beyond even them, ie. the whirling of the mad bird over the void, then the wheel of time and the karmic aeons born out of the dust and refuse thrown up in the torrents of Bird's wings, then the dynamism of the Fire, out of which Zoroaster carved his famed star-images to teach the ancient magi about the movements of the wheel of time, samsara, the recurrence, and the order of planetary spirits, then the Golden Scarab that collects that dust and refuse thrown up under the Mad Bird's wings and congeals and rolls it up into a sphere, (by mixing it with the archetypal Waters representing the collective Memory of Conscious Life, to speak alchemically) then the crystal-egg, then the ... etc. At any rate, try to come up with and add a third datum to these two. Perhaps there is one, perhaps there are trillions- but if there does exist other self-contained primordial concepts, they obviously do not operate in our universe, dimension or space-time so they might as well not exist: they have no bearing on anything.)] so the linear serpent does not emerge, the ouraboros or Wheel of Time/Recurrence does not uncoil itself, and the spokes of the wheel, instead of piercing the crystal egg to measure and nurture the New Man through the inward turn of the EPISTROPHE, simply fly out ouwardly, cast in all directs like flaming stars, leaving behind- nothing, only streaks of red and gold across the dawn of a wordless morning, a star without dwelling, the tragico-daemonic descent of the errant sage and lost witness. Nietzsche is a modern example of this result, but there are many false prophets and mad sages throughout the histories and sects one can turn to for other examples of precisely what to be wary of when computing these mystic formulae, for there are indeed- dangers, among which this is only one.

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeTue Jul 16, 2019 5:01 pm

This is why I was hoping you'd get involved.

Fuck man forum-land is boring without you in it.
Spoiler:
 

I read very little now and it has taken me a few days to get through the post without losing the red thread, God. To address the density of implications in your recent work, Im reading through it backward and forward like everything I want to properly understand these days, find the mathematics of it.

Good medicines, as always dude.

 

___________
" The strong do what they can do and the weak accept what they have to accept. "
- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeTue Jul 16, 2019 6:48 pm

Yes, the density of inter-connection and implication is great; for one goal here is the consolidation of all human knowledge into one schema, one mythology, one cosmos.


I will try to become more social, but there are periods in which I am over-exerted and mentally exhausted, and also because I am both the object of my study as well as the experiment conducted, as I indicated here:

[In short, this is a pattern taking place both within the individual as a psychological progression, and in culture, world, and universe, at every level: (1) Protennoa, the Luminous Field of Apparition, ... (10) ... ]

In other words, I see the needed steps to the New-Man but I have not myself achieved it, as taking the steps is not a purely intellectual process and requires an emotional and experiential process as well.


Of use is Kircher; he too sought to integrate all philosophy, myths, and religions into one paradigm. https://commons.wikimedia.org/wiki/File:Kircher_oedipus_aegyptiacus_1_cosmos.png The polarity of the Iynx-Bird and the Scarab archetypes is demonstrated in this diaram, the scarab as a collector of cosmic potentials at the bottom of the diagram and the cosmic bird at the top agitating the perpetuum-mobile, which also has the inner sphere there and the planetary spirits, etc. The Scarab collects refuse and dung while the phoenix collects all the rainbow's colors into its tail; there are many representations of the same being, some of them negative, some positive, emphasizing different aspects of its role. There is a Latin inscription at the bottom, next to the scarab in the image, it says: mens agitat molem et magno se corpore miscet: "Spirit-love (mens) moves (collects, agitat) the mass of the world, as blood flows throw limbs, and the spirit within feeds the shining heavens. May Cytherea be banished by a greater love."

Karmic-aeons and cycles of time are very obscure in Western systems but their use in Eastern systems is clouded by the misunderstanding of what "reincarnation" means. The self (as the temporal and experienced ego) is a mind-stream or reactive-complex and reflexive-chain initiated by desire, (as desire is, in the Vedas, itself a reaction, though one so powerful and immediate that we do not notice it and think we are actively willing) so they derive from it other reactive-chains that would theoretically be necessary to lead up to it formulaically as our past selves, ie. they trace this reactive-chain that we inhabit right now back into a conception of the selves of other karmic cycles ie. other universes that represent its derivative forms, and then they conceive a higher instantiation of this reactive chain as the Buddha-self or Brahman, etc: the self insofar as it truly achieves active-will and is liberated from the chain of reactions, which is a liberation from these past forms in other karmic aeons. So part of the Easter mythology in a lot of texts is a hero-figure essentially tracking down the past imperfect forms of themselves and defeating them, etc. The samsaric-ouraboros or wheel of time as the egg-shell represents the collective will-desire of all life, the reactive karmic-accumulation across all the universes, as the longing for the New Man.


Of that solar-spark and symbolism of the Fire, recall the flagrat or magic fire of Boheme:

[ ... Flagrat or salnitral flagrat, from the Latin flagro, is the fire-flash or sunburst
of the Fourth Property.

The fourth property is Sol, at the center of the seven properties, the
sunburst that kindles the dark triad into the light triad. The dark triad (1-2-
3) is in the first principle, the fiery wrath. The light triad (5-6-7) is in the
second principle, the light of God. The fourth property is the third principle,
the outward material world. It is here that the soul stands between light and
darkness. “[The Flagrat] is, as I may term it, the magical Fire-breath,
whereby the Powers either of Light or Darkness are dismayed. In short, it is
the pregnant Echo of the Sound of Eternity everywhere speaking, working,
and opening itself in Love or Anger, in each Thing according to its Will and
Desire: In some it is the horrible Flagrat to Death; and in others it is the
pleasant triumphant Flagrat to Life.” (John Ellistone)

also:

One hundred times that bliss of Pragâpati is one
measure of the bliss of Brahman, and likewise of a great sage who is free from desires.
He  who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one.

p. 62

He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss.

On this there is also this Sloka:

This is about the EGO surviving, in a higher form, its submergence in DAAT:
“A will is not a being, but the will's imagination makes being.” Incarnation
2:2:4
Magia is not a force that the Creator added to creation to enable us to “work
magic.” It is a primordial will.
“Nothing is eternal, except it have its original from the eternal magic fire.”
Forty Questions 1:180
“Everything came into existence out of Magia; for in eternity, in the abyss,
there exists nothing but that which is Magia.” (Theos. Quest., 194.)
“The magic power is the Spirit desirous for being. It is essentially nothing
but will, but it enters into existence. It is the greatest mystery; it is above
nature, and forces nature to assume forms according to the form of its will.
It introduces the foundation into the abyss of the groundlessness, and
changes nothing into something. It is the mother of eternity and of the
essentiality of all beings. In it are contained all the forms of the latter.” Third
of Six Theosophic Points

As does this:

FIFTH BRÂHMANA.
1. In the beginning this (world) was water. Water produced the true 1, and the true is 'Brahman. Brahman produced Pragâpati 2, Pragâpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third 3 yam. The first and last syllables are true, in the middle there is the untrue 4. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this.

2. Now what is the true, that is the Âditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prânas (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him.

p. 192

3. Now of the person in that (solar) orb Bhûh is the head, for the head is one, and that syllable is one; Bhuvah the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two 1. Its secret name is Ahar (day), and he who knows this destroys (hanti) evil and leaves (gahâti) it.

4. Of the person in the right eye Bhûh is the head, for the head is one, and that syllable is one; Bhuvah the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (gahâti) it.

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeTue Jul 16, 2019 9:50 pm

And of this magic, love is the law, love under will -

the law that is love, or the logic produced by valuing, which is willing.

Yes, valuing is willing. "Self-valuing" as it is still clumsily called is existing, and desiring; will pertaining to itself as that cosmic paradox of Gemini, path across the abyss, from the radiance of the Sun to eternal, non existent form shaping the mouth from which existence emerges, the abyss in its passive, gaping way - where as activity it is obliterating force, absolute strength, which has no place in time except in moments like the Big Bang or a pure act of philosophy, or any purely masculine occurrence, --- ah I can merely address threads of this thread like an eternal cat gleefully tearing at a cosmic tapestry, it has grown deep and wide, deeper than the day had thought by your appearance, Parodites!



You are Atlas, upholder of worlds. It takes nothing less to substantiate this thread.

 

___________
" The strong do what they can do and the weak accept what they have to accept. "
- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeWed Jul 17, 2019 3:25 pm

As a clarification: the first reflection entering my mind the moment after I had slipped into an understanding of valuing as the primordial, was "but this means all miracles I witnessed, all magic I partook in, all Gods and all of Gods aspects Ive encountered, are real."

I had seen innumerable "impossible" things happen during over a decade of immersion in magic, but, as I am at heart a logician, lived in a state of constant suspension of belief in what Id witnessed and done, because I couldn't explain it, nor did I aim to; I never figured there was an explanation, until I stumbled upon it, or culminated into it.

What I realized instantly as well is that the explication of my logic is no less than the explication of the world including a sufficient definition of God. So I figured this task is not entirely my own. It now turns out that we are both creatures defined only in terms of Philosophy, a dragon of which we are organs. You may be its wings, spreading and its mind, I may be its stomach and its eyes. Its heart is being itself.

Being is not sufficient to itself without philosophy - these are the terms human existence imposes on itself and thereby on the whole of existence.

Ive built it from the "ground" - the abyss, the lack of hitherto discovered ground - in constant battle with error of man through forums and the combative nature of the Will to Power - what kept me able to ground myself without a ground is simply my immense activity, the fire in my nature, which has always been relentless and the cause of much unrest in my environment - why Ive been forced to live with marihuana, as mankind outside of philosophy does not provide the density of being required to conduct my currents. I always burned through everything and everyone and, because I suffer of some of the suffering I cause, Ive been glad to lead an outwardly passive life, made out of the deepest, happiest contemplation and raw, paganly violent outburst of physical emotion.

You seem to have excavated it from above, all alone, in the company of the whole host of past philosophers and with the blessing of El Shaddai.

In between us is Capable, who is also an organ of this beast.
Even if by ourselves we are worlds sufficient to themselves - CONQUEST requires more than one philosopher, simply because Being is Plenty, and not of one set of terms.
Philosophy can conquer only where more than one are involved. That is why Plato is different from Socrates and yet of the same body of thought, as is Aristotle.
The irreconcilable natures of men - the irreconcilable nature of natures is nature.

We do not need each other. There is no need involved in philosophy, only riches. It is rather that the great Dragonhead of beings unfolding lies to hoard it all together, so as to impress itself on itself and find justification (pride, vanity even) to walk through the door without a frame, the threshold to the unsupported, where ones own footsteps form the ground to ones presence -

Philosophy in Time, a march, echoing forward as the structure of the future. All temples are build as representations of time, in a specific ordering. Philosophy must become the altar of the religion of Earth, on which sacrifices of possibilities are made to make the way free for necessity; unfolding, Aletheia, as it ever was.

 

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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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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeThu Jul 18, 2019 6:47 pm

" unfolding lies to hoard it all together"

Some of these lies are more important than others, which is to say, have more to teach; of the most important, I simply call them archetypes.



In short:

Yaldabaoth, as presented in Ophitic-Gnostic Christianity,- the Demiurge proper, responsible for the creation of the physical universe, is part dragon/snake, man, and lion. The Zoroastrians, like the Valentians, Manicheans, and Basilideans, had neither the vision or the subtlety to decipher the riddle of YLDBTH, and consequently branded him as the originary source of evil which marred the otherwise impecate theogonic procession of immortal souls throughout the aeons, and introduced the first stain of imperfection in the choirs of the heavenly spheres,-  as the source of all suffering, necessitating the formulation of the ouroboric recurrence of Good and Evil which forms the substratum of the Zoroastrian faith,- for the followers of Zoroaster too, calling this being Arimanius, depict him as a demonic figure,- an enemy of mankind and the chief archon; the terrible dragon-lion, the blind Samael, the deceived, with a snake even coiled around him like in mockery of the Asclepian caduceus, following the tearing and taming of the ourboros,- that is, the splitting of the mantric-seed for a new karma and the aeon, though prior to the emergence of the new-man and the realization of the Linear-Serpent. [ https://upload.wikimedia.org/wikipedia/commons/5/59/Leontocephaline-Ostia.jpg   Here he is in the Zoroastrian depiction, with the serpent coiled around him, following the tearing of the ourboros I mentioned when analyzing the warrior archetype in the text below, though prior to the emergence of the new-man. ]

It must be kept in mind that Aeon and Archon are, at bottom, relative and interchangeable terms, designating the moral role of various celestial beings within the cosmic narrative, whose nature and acts are indemnified by the memory of human culture in accordance to the ethos and the vision belonging to that culture. Those beings who aided in the creation of our world, for some sects, as especially granted by both the Manichean account and the Islamic traditions, are deemed evil, for these schools of thought reject our impermanent and suffering-filled reality as a kind of prison that has only torn us away, and continues to more and more deeply separate us from- contact; contact with the divine source within which all souls,- be they the souls of man or angel, of angel or demon, of demon or titan, are but additional seriatum in the unfolding chain of syzygies innumerable- in the dream for whose wellspring of heavenly nous the Manichean obsession with and mania for dualism compels a return to nonentity and stasis on the part of the sage in search for the causa sui and Phanic-echo, and through which the Godhead weaves the pleromata and pleroma. Cultures and individuals grounded in this perspective of the cosmic drama deem such beings as evil, beginning with the earliest mystery-cults among the Zoroastrians and Babylonians,- as the ruling principalities of material reality- that is, as Archons, while those Beings who rejected, or could not either solve the riddle of mortality or even recognize it to be a riddle, (due to, perhaps, their possessing too perfect a cognition) choosing as they did to remain as they were- in uncontested and eternal submission to the hidden and silent God, are deemed as Good, and called Aeons. For the Ophitic Gnostic, or even more so, for Hermaedion, this paradigm is inverted, and a new alignment of the Hebdomad-Ogdoad is realized: for it is rather those beings who invested themselves to the establishment and stabilization of the mortal plane, sacrificing in turn their own immortality and exalted seat in the pleroma to become a part of it- a part of the new world, a part of our world, that are "good", while the divinities that could not find it within themselves to recognize in the prospect of the New-Man the true possibility of consummating the ennoea, an endeavor for which their total motivation is apparently bent, from the first to the last, are deemed as evil- as archons; as those fallen angels and their risen armies- armies of far more numerous nephilim and half-divines, ie. the Titans like Prometheus, who, defying the Olympians, taught the early hominids all the initiatory rites, purification, seals, and words of power,- all the wards and protective magia, and, on a more personal level, all the various arts, sciences, and philosophy, as would later prove essential in the development and maintenance of high-culture. In either case, the Archons attempt to prevent man from accessing the wisdom-treasury of the Merkabah in his psychical ascent and holy pilgrimage, though this seeming contemnation of our human effort toward apotheosis can be motivated either by the contemnation of man or the desire to afford man a lesson that could not otherwise be given- a riddle meant to further guide him toward true enlightenment, which necessitates his transcending the limitations placed upon him by the aeons, as much as limitations are placed upon the archons themselves by the same.


There are three main paradigms to keep in mind; the Orphic-Eleusinian mysteries of Greece, (that incorporated the earlier Zoroastrian and Chaldean mystery cults) conventional Valentian-Basilidean Gnosticism, and then Ophitic Gnosticism. The three conceive of the same doubling of the monotheistic God into a non-creating, silent deity and a creative deity responsible for the existence of the universe:

Orphic/Eleusis:    Phanes           Zeus
Gnosticism:         Absent God -  Demiurge
Ophites:              Sophia           YLDBTH

Christianity (Standard Christianity. Gnosticism, however heretical, is still as much a sect of Christianity as any other.) rejects the absent god/demiurge dichotomy; there is only YHWH. For most Gnostics, this presumptuous deity of Abraham is only the deceived YLDBTH- the originator of Sin, because he created the imperfect, mortal world, filled with suffering, which we are all presently imprisoned in.

For Orphic religion, based around the worship of Phanes as the perfect, silent, uncreating deity, he is the dead-God; sacrificed and consumed by Zeus before the creation of the universe, as the later Olympian, in the Eleusinian religion, absorbed his creative power- power which Phanes otherwise refused to expend on producing a world. For Gnostics he is the absent-God, who doesn't need to participate in creation because he is perfect, so that the demiurge, coveting his perfection, is formulated as having created our world merely as a mockery of the true God's supernal dominion, or an arrogant imitation of his majesty. For Ophitic Gnosticism, he is the errant-God, the aeon named Sophia, who refused to allow his/her ennoea or inner-soul to be reincarnated into a higher form and accordingly radiated into the pleroma, and who in turn aids in deceiving YLDBTH into creating the world for her as a kind of prison to further entrap the divine light of the ennoea, ie. to entrap it within matter, so that she can more completely lord over and hoard it away from the other aeons- matter as Sophia's carnal-spring or mirror, with which she displayed the fires of creation to YLDBTH, on whose account he was tricked due to it only being a reflection of the Fire that he could not grasp or ever wield for himself. In my own version, for Hermaedion: YLDBTH is not deceived; instead, he creates the mortal world, our universe, as a means of transcending the limitations enforced by Sophia and the other AEONS in their guiding of the pleroma. He offers the suffering and impermanent material plane as both riddle and sword to man, for the task of a greater apotheosis intimated by the CHRISTUS and New-Man.

Then there is a series of Archetypes that appear and, through careful analysis, seem to form a common substrate for all of the various philosophies, myths, religions, etc. Each archetype is twice--doubled by the elemental quaternity, to produce four alternative forms of itself, with five in total, including its original formulation in the cosmic narrative. For example, the Scarab is the earth-elemental of the Collector archetype; but his water-element is the Crab, which collects the nacre of the seas, his air-element the Spider, which weaves the treacherous webs of secret knowledge to entrap the unlearned student, while his fire-element is the Phoenix, which collects the colors of the rainbow into its tail, and his spirit-element or Ur-Form is finally, the Golden Scarab, which ferries souls between one incarnation and another, throughout the endless karmic-aeons.

(1) The Royal Archetype: Sophia. She hides the treasure of knowledge (the ennoea) in the inaccessible eighth-heaven over which she rules alone, above the seven planetary-firmamental spheres of the other archons/aeons. This archetype includes the Phanic-echo of the missing center, the longing for stasis, Parmenidean circularity, DAAT and the unchanging. Thus Sophia hoards away and hides the ennoea: she cannot bear to see it altered or lost.

(1B) The Guard-Archetype, usually depicted as a bestial entity, with no mind of its own, only meant to obey the 1st Archetype; tasked with protecting the hidden knowledge from the Thief. Theseus killing the Minotaur in the Labyrinth, (labyrinth doubles the eighth-heaven) Mithras killing the Bull, etc.

(2) The Thief Archetype: YLDBTH/demiurge/prometheus/the Serpent/Lucifer: steals that treasure from the King/Queen. In some myths, he steals it for himself; in others, for man, etc. The Thief is doubled by the Lover and Betrayer archetypes. The Thief however is also doubled by the Fool, as he never seems to understand how to wield the power and treasure he stole from the Royal Archetype, Sophia. That leads to the narrative of Archetype three.

The saints often, armed with nothing of AGLAIA, [splendor] or the sword of the mudra and khy of the heart-ward, and having been lost in their ecstatic intuition of the pleroma and their place (and non-place) within the Godhead, find themselves nihilated, at least as living men,- their self-consciousness extinguished in the DAAT as a consequence of realizing the deepest levels of the aleph-null posed by the "transcendental autonomy" without any way of re-cohering their AHAM in light of its oracle, that is, the necessary possibility and impossibility of Self-hood for the continued whirlings of the void and movement of the Wheel,- the catalysis necessary for the renewal and fruition of existence and life. Some sects of mystics, as is the case with the Cathars, even go so far as to codify a specialized diet as a preparation for the attainment of this final vision,- a viaticum of honey, fig, and salt, which, insofar as it is strictly followed, manages to strip the incarnation of the saint of all its excess adipose tissue while keeping him alive long enough to fulfill the promise of nirvana, so that the physical body, with scarcely a shred of fat left to it at this point, and with his internal organs, from which source the corruption usually initiates putrefactive disintegration, accordingly atrophied- the body of the saint honed in sum to the point of becoming merely a half-living statue, carved out of sinew, blood, and bone,- as will prove their discarded husk of a form "incorruptible", as it will simply not decay after the final passage of the ego into oblivion, indicative of a kind of "self-mummification" achieved through the respective spiritual-dietetic regimen and informed, or to speak more plainly- even demanded by (to their mind) the greater petrification of thought and the spiritual paralysis of the visionary excess. To maintain the stance of the Bodhisattva or Tzaadik (as a kind of imitation of YLDBTH) and remain in the physical, living world, requires above all-  Love: Love of man, and a Love strong enough to overwhelm the call of the Phanic echo at the missing center, as urges, tempts, and deceives us into identifying the image of our own consciousness as the absent datum in the order of things, just as YLDBTH mistook the reflections of Sophia's fiery magia upon the carnal-spring for his own rightful instruments, only to fail the subsumption of the epi-static reversal, thereby further stoking the regressive pathetique of the antidrome toward stasis, Apollonian rigidity, and formalism, that is,- strong enough to overwhelm the deprivation of cognition of its immediate objects,- strong enough to overwhelm the insensate abnegation of the vital germ of the organism to the requiescence of the All-Being, the Parinirvana and silent perfection of the un-created, the Parmenidean circle and number-trance Pythagorean; a Love and a longing by which the saint is irresistibly compelled to make his way back down from the blessed isle, against all reason and all hope of being truly heard, with all his secret glyphs and counter-glyphs,- and that in a road paved nonetheless in AGLAIA and splendor, a triumph augured in fire and in might, (though a road which could not possibly circumscribe the splendor of coherence and majesty of the One) a parade in congruence and harmony,- in music and in majesty, that he might make use of those glyphs in teaching the ways of psyche and wisdom to a new generation of souls, eager as are all beings eager, broken under the whirlings of samsara, for the enjoyment of their own taste of enlightenment, and contact with the primordial mind out of which the ennoea was first descended. Truly, it is through this metaphysics of Love,- of the Christian excessus of Spirit, that the paradoxical existence of the Self is maintained in face of the true negative, sans lecta and synthesis,- the DAAT of knowledge and the Loss of Being. Through the Lover then, we seen the double of the Thief, just as Prometheus stole the fire of Olympus for the sake of those creatures,- that is, for the sake of the race of men- those beings alone, as had earned the Titan's love. No less clearly, however, we see the double of the Betrayer in the ur-narratives surrounding the Thief, inasmuch as Prometheus had to violate the nomos of the Olympian, Zeus, in order to fulfill his assumed duty on the behalf of mankind. In order to successfully bring back down to humanity those supple dew-tears of the thousand flower-universes and nutrify the creative instinct or protophanic harmedon in hopes for an even deeper oscillation with the Phanic aidion- that is, with the missing center of the world, the undeciphered Pandemaic inout by the void, the Thief, in his doubled Lover-form, requires the Warrior to have drawn up the territory, the wall and garden,- the State and the People to receive the given lessons. The Fool too, presents himself as a double of the Thief, for love is indeed foolish- even when conducted in the courts of the heavenly powers, and by beings seemingly greater than all of us, mortal as we are.


(3) The Chaos Archetype: Tiamat, the Egyptian Kek, Leviathan, etc. The mad bird. He hurls the stolen treasure into creation. Never for a particular reason, he only wants to make trouble for the Gods, and seizes on the opportunity to make a cosmic joke of the Fool Archetype. Where the Royal-Archetype embodies the longing for stasis, this one embodies the madness of change, the frenzy of impermanence, the longing for the new. Thus, while he is an enemy of the Warrior Archetype, he has an oblique relationship with the mystery of the New-Man, toward which the divine narrative progresses.

(4) The Warrior-Archetype. He fights the chaos-archetype, the leviathan and dragon of the sea. He prevails and draws the lines of territory, he is the first cartograph and ur-city, he is the model, the Heraklean feat, he is Statehood and Nomos. It is within his conquest of the Lands and establishment of Order over the seas that the Collector or Scarab finds a place to set upon his own work. The warrior shares with the archons/aeons a common foe in the chaos-god, though for entirely different reasons: thus, his double is mysterious. His double is the Saint, who may seem the opposite of a warrior: his double is the observant pilgrimage, because the Saint, as a servant of the archons/aeons, equally embodies the struggle with the chaos-Archetype. The Warrior's double therefor also includes the Exile, the Desert and search for a State and a People.

The Warrior, like Marduk, (to draw on one of the most ancient realizations of this archetype) re-coheres the transection of competing identities within the pleroma in a higher form, much like the continuous rebirth of souls through the Gnostic syzygie in the unfolding of the Aeons within the godhead toward their perfect realization or ennoea. The Warrior accomplishes this through the "Linear-Serpent", that is, by breaking the doubling of one ur-narrative so that a new one can begin, just as Marduk, by slaying the chaos-dragon and sea-beast Tiamat, breaks the goddess' (Tiamat's: the serpent figure for the Babylonians.) continuity with the male Apsu, (the two of them representing the bestial polarization of the unconscious female psyche in the male eros and the unconscious masculine eros in the feminine psyche, condemned to the eternal repetition of one another within the self-consuming excesses and frenzies of the uroboros) forging a new continuity between himself and Sarpanit in which the serpent re-emerges, though no longer in its original uroboric state, but in a state representative of the sacred, Eleusinian integration of spirit and flesh- the heirogamy, that is,- a state representative of the innate capacity in the soul of man to cohere a fragmentary reality, (Hence Pound's idiosyncratic translation of the dying words of Herakles: "... in what splendor it all coheres." As much as a critic like Bernstein will rebuke Pound for too loosely reading his Greek, Pound, hardly without merit, substitutes the Sophoclean term λαμπρα, meaning bright, or, more obliquely, splendid, as given in the Trachiniae's oracular address in the respective treatment of the myth, with the Plotinian term for splendor- Αγλαια, as taken from the Enneads, in order to eclipse the somewhat trite moralism of the dramatist's concession to the cruelties of Fate and the far too often lamented severity of father-Zeus, namely by further indicating the final aporia of philosophy in the failure of any dialectical procession through the veil of the multiple, the differentiated and the fragmentary prohodos to cohere the aglaia or splendor of the One,- the MONON, and thereby achieve the epistrophe,- save through the recognition of the impossibility of the task itself, for which Pound finds in the dying Herakles a more general model for human apotheosis,- an intimation of some reality that, although we cannot rationalize it, much like the confrontation with the Daat, and cannot force to cohere under the strictures of language and system, nonetheless resists the nihilation of the aleph and transcends death, offering the glimpse beyond mortality in which the great warrior Herakles at last found his dying peace, and more pointedly, the respite from the madness imposed on him for so long for the violation of Zeus' nomos, as well as for the trespasses of mortal hubris upon the collective scorn of the Olympians.) torn between the masculine and feminine principles as much as between anything else, in such a way as to admit the possibility of meaningful change,- change rendered meaningful, of course, in the pursuit of the New-Man. The chaos-Archetype craves change, but blindly, leading only to the eternal recurrence of the given proto-ennoaeic subsumption or "epistasis"; the warrior archetype in this way allows for the possibility of- meaningful change.


(5) The Collector Archetype, the "record keeper" , the Celestial Scribe: The Scarab collects and amasses the fragmentary treasure, etc. Doubled by Cancer, the crab, the phoenix, etc. His goal is only to restore the treasure of knowledge to its perfection and glory, he does not collect it for any other reason or gain. He is an impartial scribe-like figure, only the devoted witness of cosmic events.

He is depicted with his polarity, the mad-bird here, in the hieroglyph I interpreted in the other message: https://commons.wikimedia.org/wiki/File:Kircher_oedipus_aegyptiacus_1_cosmos.png

(6) The philosopher Archetype: refines it. The Alchemist. The mathematical-mage, the holy geometer at study over the crystal-egg. He purifies Gold from the nigredo produced by the Collector, out of the maculated and defiled material substrate in which the Chaos-Archetype gleefully threw the treasures of spirit; the dung-ball rolled up by the Scarab in his impartial urge to record, amass, collect, etc. Piercing the Ovum Zorastraeum or Zoroastrian egg and measuring the symmetries of its growing embryon: http://britishlibrary.typepad.co.uk/.a/6a00d8341c464853ef019aff1201f8970c-pi

(7) Christus Archetype, New-Man. He mirrors the macrocosm within the microcosm and radiates the golden enlightenment of sophos.
Hatched from the crystal egg: https://en.wikipedia.org/wiki/Orphic_Egg   The serpent as yet un-lineated is seen coiled around the fetal Phanes in his egg in this imase.

As you can see, there are endless connections between, and involutions of these archetypes within the ur-narrative; this is only a cursory abridgment of the implicate dynamism, for we have yet to explore what I call conflacrations, given the fractal nature and scale-invariance of the archetypes, (as they are represented at the level of the individual up to the level of the cosmos) and thus the potential to infinitely enfold and involute them without damaging their narrative structure. Raziel, the Angel of Mysteries and Keeper of Secrets, for example, combines the archetype of the collector and thief, for he is tasked by God to record every event from the beginning to the end of time, thus playing the collector or scribal aspect of his character, yet he secretly bestows his book upon Adam and Eve after they consume the fruit of knowledge so that, learning from it, they can possibly find their way back to God, by an act of thievery not unlike Prometheus stealing the fire for mankind,- and one for which the other angels demanded he be punished, though God had more mercy for him than Zeus had for Prometheus. There is an infinite number of conflacrations, combinations and permutations of the archetypes.




 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeSat Jul 20, 2019 1:11 pm

Fucking awesome. Pardon my Bulgarian. Excuse. Macedonian.

I have one question: do any of the sources talk about the origins of God?

God, logically can not be the origin of himself unless he is without substance - Phanes, or the silent, withdrawn God, this would mean to me the pure self-valuing logic as unattached to any logical operation.

Operation, "Wirkung", process, unfolding, this is the nature of the living Gods as I grasp them and naturally the substance of any Demiurg.

Christ could be an image of the "Gott ohne Wirkung" - defying process as such and thus becoming a concentrated void and center. Erasing conditioning,  cleansing.

Creation and Christ are thus somewhat antithetical - Christ as an answer to and partial rebuke of the methods of creation.

 

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- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeSat Jul 20, 2019 6:03 pm

In Hindu philosophies, there is Purusha and Prakruti: the first representing Stasis, Being, Identity, Fulfillment and Prakruti representing the universe, all that can change and can be be changed, dynamic processes, non-being and destruction, impermanence, possibility. But neither is more "good" or more important than the other,- it isn't a moral arrangement, for Purusha is the abstract essence which produces the Atman or true-self out of phenomenal experience, while the Prakruti is the celestial, cosmogenic Fire that must be wielded with care for it is needed to animate the search, and stimulate the longing for- the true Atman-Self. The interplay of Purusha and Prakruti leads to the pregnancy of the latter with metaphysical Identity from the former,- the seed of Being or "diapheron spermatikos" (to use the language of my book Eidos and Immanence) in turn producing out of this interplay of Identity and Change, Fulfillment and Possibility, Truth and Hope, all the various deities and demi-gods, among whose rank Time is one of the first and mightiest to emerge. For Orphics the interplay between Phanes and the aidion and the harmedon of Zeus is essentially the same, with the Orphic egg representing the universe produced by the offspring of the two principles, and the serpent coiled around it representing the striving of the Higher-soul to unbind itself from the Lower-soul and escape the ouroboroic configuration of its diaxe or double, ie. the Recurrence.  For Gnostics, again, the Aeons are created in a similar way,- born out of an interplay between two principles representing the two highest abstractions,- Identity/Fulfillment/Truth and Destructiveness/Possibility/impermanence,- neither ontogenetically subordinate to the other; thus the concepts I use- the Ouranos and Pandemos, which take into account all of these variations of what is essentially the same dichotomy. The interplay of these concepts can either take place in the Void, as with Orphics, or out of the first Khaos as with Greek myths, or in the contraction-space of the Judaeo-kabbalistic god, or within the dream of the Atman (Ur-Self) for Hindus, etc. But there is never a source of the One given in any tradition, for the One is the source of all the other gods and universes, and also because Time itself is only an offspring of the inter-play of the two fundamental principles, though in many cases the first to be born. In all of them, it is a non-dialectical process, an asynthetic derivation: hence Purusha proclaims Identity and Prakruti demands Change; then Purusha creates Time in order to have a space within which to hold on to that identity and stake its champion and defense against the Pandemaic; then Prakruti subverts this and uses that very element of Time that was created to curb its efforts at achieving change, in order to sew the seeds of decay and in a more circuitous route- realize the destruction of identity needed for the change it longs for,- then Purusha does what it does best- it cleaves and creates distinction, lines of territory and demarcation- in this case the separation and realization of the male and female principles merely latently held in the sexless aeons, in order to preserve identity through sexual reproduction and the genetic lineage of a specific organism, maintaining the status-quo in that way; then Prakruti subverts that plan once more by creating Eros- by creating love, in order to cause instability, mania and neurosis, suffering and death, and more than anything, to lead man astray from the knowledge of the Atman-Self; then Purusha creates the Apollonian, solidified, self-affirmed "Higher-soul" as separated from the nebulous bestial half of our nature (upon which the Prakrutic conception of eros/love exerts its influences) and its impermanent, unidentifiable, and fledgling passions- a higher soul, as informs the central object for whose realization the spiritual endeavors of the Orphics are directed; then Prakruti re-emerges as the "golden androgynou", to use the epithet from my book Namegiving,- the Eleusinian potentiation (cyclic frenzy, ie. daemonism) of the higher and lower soul, of spirit and carnality, of mens and natura,- as the Hermetic agency of the magic man-woman, the engine of radical transformation symbolized in the workings of the alchemists upon the Stone; (who take the Hermaphroditic divine as their champion- hence Hermaphrodites, Hermes+Aphrodite) then Purusha etc. etc. ad infinitum. Greek, Vedic, Hindu, Buddhist, Gnostic, Ophitic, Orphic etc. philosophies and schools all meticulously trace the steps of this interplay throughout the cosmic unfolding in order to generate their respective theogons, that is, a catalog of all the various gods and demigods in their order of descent from the original dichotomy.


Also, through all of my studies, I have identified across history, geography and culture seven distinct paths of mastery,- seven unbroken rosaries; the dharmic-lineages carried throughout the ages by the plaintful whisperings from star to star, delivered to us upon the burnt wing of the fallen angel, even into the heart of the world Pandemaic,- the prodigy of the first coupling, traced down to us even from the eldest scions of Purusha and Prakruti, and each of these paths self-contained, independent, complete; * seven means of realizing an apotheosis of one form or another and transcending the limitations of mortality; seven martial-dictates, and rules proper in bearing upon the successful campaign, the terrible flame and sword of wisdom from the bliss-sheath of the deepest ananda-kosha; ** seven paths paved in Αγλαια [Greek word for splendor.] *** and in radiance:

* Each path is complete unto itself and independent, yet it is important to emphasize that one can learn and use- more than one of them; potentially all of them.
** In Vedantic philosophy, the Atman is both protected by, and steadied within, five "sheaths", with the joy-sheath (ananda) being the deepest; the bliss-veil, as that closest to the infinite awareness-seed of the Atman itself. While they are most often made use of in the transcendental Vedic psychologies, these sheaths also function as layers or gradients of reality, passing at the macroscopic scale between the mortal, physical world, and the heaven of the Atman, much like the four-worlds theory of the Kabbalah, which represents (as distinct, self-enclosed realities or "worlds") all the previous realizations of the cosmogon in God's unfolding of the creative-impulse,- the divine-lightning strike radiated through the ten sephirotic vessels of the emanation in various configurations of the partzufim, that is,- the incomplete and shattered universes that led up to God's finalization of our own and finally, the stable partzufim within which the shattering of the holy vessels can be rectified.
*** This word for splendor is also meant to recall the dying words of Herakles.

1) The Epistrophe or "inward-turn", consequent to the stimulation of the daemonic within man, that is, the potentiation of the higher and lower soul, leading to the achievement of the Mens Heroica through the cyclic frenzy conducted intrapsychically between the two in a series of epi-static reversals. Each epistasis within which the ego re-orients itself in anticipation of the New-Man, like the gradient and supra-gradients of the unfolding Gnostic syzygies within the pleroma, is progressively more stabilized- though stabilized like two waves crashing together at sea: that is, by progressively more energetic confluences of forces between the spiritual and carnal, bestial and intellective souls, leading to the need to reify the antidrome by a higher-order epistasis, lest these continuing magnifications of psychic forces become destructive,- despite the fact that it becomes more and more difficult to do so. This path to mastery is based on my own philosophy, additionally harmonizing and incorporating my reconstructions of Orphic and Eleusinian religion; (From the Orphics: the mystery of higher and lower soul, and the liberation of one from the other in order to make the return to the un-created, pre-cosmogonic missing-center, ie. the Phanic-echo, or the tzitzum of the Lurianic divine-contraction. From the Eleusinians: the antidrome, ie. the potentiation that initiates the daemonic progression within man by polarizing that higher and lower soul, as theoretically developed by the Orphics in terms of the psyche within Eros and the Eros within psyche, through the "void-whirlings" of the missing-center,- like gravity working uni-directionally on the inner-maze carved into the spinning disk of the practicing Hekataics, or strophalos as they called it, in order to pull the golden sphere inside of it out toward the edge. The Hekataic strophalos: this was not a simple meditative tool, but rather- a well-developed spiritual technology and more generally, a model of the Chaldean cosmos for the worshipers of Hecate.) working to achieve victory of eros over psyche/spirit over matter through the "protophanic har-m-aidion" (the harmedon) instead of retreating into stasis and non-entity, that is,- instead of aleph-nulling the Self out of existence by submerging it into the phanic-echo of the eighth-heaven lorded over as the dominion of Sophia, ie. the Royal/King/Queen archetype. (Epistrophe is a term I appropriated from Plotinus' philosophy, specifically his dialectic of monon-prohodos-epistrophe, though a kabbalistic, synchromystic piece of fortune would have it that a central component of the ancient Chaldean mystery-schools was the cosmic model they called the strophe/strophalos.)


2) The "Un-True Syllable", the AH-H-AM, the SHAKTI: the mysterium and psycho-spiritual force positioned between the Shiva and Bendu of creation and destruction, namely as their extroversion,- in some sense, constituting a polar complimentarity to the introversion of the titanos as daemon achieved through the epistrophe. This path I address here, in Namegiving:

" ... reft the Titano-ophiomorph, uncoiled, thrown-forth monotemporal and lineated,-
the circle of the karmic-aeon hereby straightened and squared, coaxed into syntagma and
shape- folded three-and-two and angled to form our Words of Power, our pronounced
rites; rites by pronouncement of the Un-True Syllable and invisible knowledge, the sacred
AH-AM preponderate and doubled, HM-AA and AA-MH the mutant ligature of our
observances; tinctured and balmed in mastery, fragranted and burnt with the golden oils
of secret wisdom, and by all the mystic embrocations of the privileged sacerdote, kept
safe by the first-seal at the missing-center, inafferent and undiminished vigil; an altar
carved into the heart of the world Pandemaic ... "

The commentary on that line from the same work:

" Drawing on the Sanskrit terminology and the Tantric development of Buddhist and Hindu doctrines, the "first-seal" refers to the
"Untrue Syllable" (the HA between A and M, ie. the Shakti (Shak-ti-am) or expansive realization of the primordial-impulse between
the Shiva and Bendu of creation and destruction, immanence and transcendence, the phenomenal self and the over-soul of Brahama)
which identifies the Self with the second variable within the divine triad of (1) nondifferentiation, (2) differentiation, (3) and
reabsorption into the undifferentiated, in this way realizing in the Self the ur-mantra or karmic-seed (to use language acquired
elsewhere: "around which to begin accumulating and binding a new generation of souls to the samsaric wheel by a new karma and
aeon") that enables spiritual development to begin and which empowers all other mantras by "the movements of the heart freed from
all restriction", known as mudra- both an offensive and protective metaphysical weapon. The secondary triad or MA-HA is the
intrapsychical inversion of the first, with the (1) ur-mantra blossoming into the thousand petal-universes of the kharmic wheel within
the (2) potentially infinite differentiated forms of cognition available to self-consciousness, in an imitation of Siva's contraction of an
empty-space within which to imprint the underlying matrix of un-actuated cosmic energies in preparation for the creation of a new
universe- constituting no less the invincible khya or heart-movements of the mudra-khya, the (3) martial dance of the highest praxis
of dharmik-combat conducted within a spirituality properly armed by means necessary for the protection of the ego from the
dissipative and disintegrating effects of contact with the non-differentiated, ie. with the celestial "Fire." To be short, the Un-True
Syllable is that wisdom-artifact necessary for properly wielding the Fire to a productive spiritual end. In terms of the Archetypes, it is
precisely what the Thief lacks, leading to the cosmic catastrophe and his doubling as the Burnt-Fool and Wing-Torn Gnostic Angel,
or, according to Hermaedion, what he intentionally hid from mankind in the production of the universe, as a riddle-test."

This path is a Vedic, Buddhistic and Hindu amalgamation of various philosophies, through which the differentiated human self paradoxically resists its own disintegration (as that which differentiates) within the "Fire" which is necessarily experienced by contacting the un-differentiated, so that the reactive-reflexive chain of desires can be transcended by active-will. Related to the Manichean-Manadean-Zoroastrian struggle of immortal Good and Evil and the circle of samsara for Buddhists: the realization of the over-soul and the consequent escape from the ouroboric configuration of the Serpent, ie. samsara, the karmic-aeon. Recognition of the Atman-self within the Brahman-soul that is necessary for enduring the vision of the wheel of time, of the karmic aeons, without disintegrating, through which one escapes the cycle of birth, death, and rebirth.

3) Synchromysticism: (the path of the Kabbalah, meme-magic, gematria, numerology, chaos-magic, Tarot, astrology, etc.) studying, realizing, and deliberately causing synchronicity in both external events, in texts, and in our own lives, experiences and pathos; "the semiosis of the generative moment of speech itself" through which the treacherous, invisible threads of knowledge spun by The Spider become visible.

4) The path of the Bodhisattva/Tzaadik: Love. Love as the register of psyche as a true metaphysical datum: dwelling in mortality and in the "carnal spring" of Sophia without losing hold of the ennoea or inner light within it- without losing mastery of one's self; confronting the non-entity of DAAT without losing one's orientation with the Higher-Self, voluntarily taking on sin as a testing ground and proof of transcendence and the divine. (This path has been walked by numerous beings, for example: Thoth, Raziel, Prometheus, or even YLDBTH himself. It is notably symbolized by Prometheus stealing the fire for mankind, by YLDBTH shedding tears over the carnal spring reflecting the eighth heaven of Sophia in the Gnostic sects, etc. In any case, this path relies on the proper understanding of the Thief-archetype in all his doublings (1: The Lover, 2: The Betrayer, 3: The Fool. 4: The Liar/The lesser-creator/the false-Demiurge/the Poet.) and in his role in the greater cosmic narrative.)

5.) Hermetico-alchemical transformation of (human) nature through production of the "generative-image". Where Kabbalism develops the conceptualization of man's immanent divinity, where Gnosticism develops the conceptualization of the divine's transcendent nullity,- this path develops the conceptualization of what Hermaedion called the "sacro-mimesis of nature": the transformation of nature through the transcendence of the immanent and immanence of the transcendent within the "stone", ie. the philosophic stone as representative of Nature itself through the stabilization of the elemental quaternity, insofar as "the polynomous nullity and transcendence of god abyssally reflects the nameless, immanent nullity of man's subjectivity ..."

6) The Ophites, ektheosis through the linear-serpent. The ophiomorph and uncoiling of the serpent from out of the Hyleic chrysalis of the new-man.  


7) The metaphysics of the Christan excessus and entheosis of Spirit.

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeMon Jul 22, 2019 5:24 pm

", in order to sew the seeds of decay and in a more circuitous route- realize the destruction of identity needed for the change it longs for,"

First, a note on that. Pandemos longs for change, a change from the undifferentiated, static Parmenidean circularity of ousia into a differentiated Apollonian form, much like the change from a block of marble into a statue. What has happened to create the statue? A lot of matter has simply been carved away from the original marble block and destroyed. The Nonbeing (symbolized as a divinity, as an aeon, it is named Bythos: the counterpart to the pleromatic ennoea unfolded statically and perfectly within the Godhead.) that the Pandemos challenges Ouranos with in its pursuit for transformation and possibility is just that: it is what has been carved away. Here, Being and Non-Being are not antitheses that can be dialectically synthesized, but complimentary and independent categories which the seven archetypes realize in terms of a dynamic process which humans call a narrative, a myth.

Taken together, the archetypes I went through in my last message represent the structure of the mythos itself. Hermaedion's formula in particular is the super-narrative, that is, the highest realization of the mythos; it is, in essence, the mythic narrative blown up to the cosmic-scale, connecting and using the ur-forms of each archetype. (Each archetype has five forms: its ur-form and then four doubles in the elemental quaternity.) Through the conflacrations of the archetypes in their four lesser permutations within the elemental quaternity, any narrative can be reconstructed with them, ie. the narrative of a personal psychological progression, the narrative of a single nation-state's founding and history, a person's love life, etc. The mythos is an "infinite wellspring of thought" in the sense that it contains the formula of every conceivable narrative that can be imagined; in the sense that it latently holds every story it is possible to tell- it holds the story of stories, (the interplay of Ouranos and Pandemos, Identity and Possibility.) which the logos utilizes as a basic form in order to organize a philosophy as an image of Being, the initial episteme ie. the ontos. (See: the severing of mythos and logos in the production of Ontos as an image-of-Being, a major theme in my book Mythos and Ontos.) In the Ur-Narrative of Hermaedion, the Thief steals Knowledge from the treasury of Sophia, which would be the cosmic narrative; but a lower-order version of the thief is the lover, for the Lover is one of the Thief's doubles; and the lover stealing a priceless artifact for the beloved is an entirely different mythological trope- but it is intimately connected, invisibly, to the former thief-god trope, and it echoes some essential piece of information in it that cannot be deciphered at the surface-level reading of either myth. Each archetype, again, has in addition to its ur-form, four doubled forms; so the permutations of the ur-myth are innumerable. Given all this, I am actually in the process of designing a piece of mystic-tech and psychological tool, like the astrological chart or esoteric tarot deck, using this system of archetypes and my philosophy, that will utilize the formula of the archetypes constitutive of the mythos so as to organize any collection of data, like a person's personal life story, into a narrative form that echoes insight contained latently in the ur-narrative, just as the lover echoes the thief, etc. This magickal system will be included as a part of a book I am going to write after I finish up Hermeticism and the Generative Image and Tractatus Metapoliticus. I have used Hermaedion as a heteronym in order to contextualize, through him, my own version of Gnosticism, but this new book will be entirely "by" him; the first part will be a collection of sermons and philosophic teachings in prose, then a second part consisting of this magickal system, then a compendium of correspondences unifying various mythic and theological figures, (like Thoth, Prometheus, Raziel, YLDBTH, etc.) then a grimoire section where I expand on and explain the invented language I sometimes use through the mouth of Hermaedion that is based on my own reconstructions of Proto-Indo European, augmented with Sanskrit, Greek, Latin, Sumerian and Aramaic to fill in the blanks in the theoretical primogenial language of man. I devised a grammar that functions more like mathematical logic than human language so that statements are like libidinal circuits that cause psychodynamic effects when their variables and formulae are understood, a form of spellwork, (ie,  synchromysticism, the third path of mastery.) like BTHYS TOU ANAHAT KHYA-PANDEMAI, meaning the heart of the world is the Pandemaic longing of Bythos, (a protective magia, best spoken against the Phanic-echo of the missing-center as a consolation for the absent God) or "AEON TOU MAEDON HERMA" meaning loosely, that knowledge is a weapon against time, [maedon being a weapon and the harmedon of the Demurge/Zeus deriving from har(i)+maedon, with har meaning to shine, to radiate. Thus the "shining weapon" or protophanic harmedon of the demiurge.] or SCARABAE-ON VAMA-KAR MAED-ON TOU DASHIN-KAR NIGRA-TEM, the latter loosely meaning: "The scarab collects detritus out of your own shadow, past lives, suppressed thoughts, etc. Its transformation into the golden form while preparing the egg from that detritus is comparable to the alchemical nigredo transforming into gold through the stone." [It is symbolic and it more literally means: the left hand wields, vamakar maedon, "left hand-weapon-gold" and the right hand guides, "dashinkar nigratem", right-hand black-refuse.] But meaning itself is loose in this case, as normal language works to trigger libidinal circuits in the brain, whereas this reconstructs a circuit itself within language. The grimorie section will be filled with many of these spells, some of which I will explain- and some which I will leave to others to figure out based on the grammar and conceptual framework for it I will detail. Before the fall of Babel or the breaking of human language with the namshub for Sumerians, the original primordial language, the divine language, was self-reflexive, [like the hominid consciousness before the splitting up of the hemispheres of the brain, proposed in James' cognitive bicameralism.] such that it rendered immunity to the aleph-null and all the various logical paradoxes that  normal language is susceptible to, ie. normal languages that base their significations on a correspondence between an inner state, as available only to a bicameral self-reflecting consciousness, and an external datum: this invented language I use for magickal purposes is created to relate itself- to itself, so that by describing a beautiful dawn in it, you would be describing the language itself as a beautiful dawn, etc.


Also, another subject related to my last message; for each of the seven identifiable approaches to mastery, there are several inverted or corrupted modes of pseudo-mastery, false enlightenment.

1) The first would be a perversion of the epistrophe. Conventional gnosticism (and all Manichean, apocalypto-nihilistic theologies, as with Islam) amounts to this anti-enlightenment. The Gnostics do not worship their God, for the true God, who is silent in his perfection and had nothing to do with the creation of the world, is such a being as would have no need for worshipers, or for anything else. (This is why devout Muslims forbid any depiction of either God or their prophet, or even the human body, as it emphasizes the deceptive trap of sensuous, physical existence, and glorifies what, for them, is a prison of the soul.) They do not worship him; they try to return their own share of the ennoea or inner light, ie. their soul, to him and his eighth heaven beyond the visible firmamental spheres of the seven planetary spirits, namely by practicing extreme asceticism and sensory deprivation, to transcend the sinful reality of physis, on whose account enjoying a meal is just as morally repugnant as murder. By returning the soul to this God, they overcome the prison of existence and the delusions of the demiurge, for which he endeavored to deceive the heavenly spirits in order to entrap them in matter and create us, mankind: we cease to exist as a Self and are reabsorbed into the pleroma, for they do not have any conception of a true and false self-hood: all individuation is intimately tied to the fallen creation.

2) The next would be the failure of the second path to mastery I included- mastery through the AH-HAM. This failure owes itself to the mistaken belief that the missing center can be symbolized and made use of in guiding a spiritual praxis: filling the DAAT with the image of the phenomenal self, and falling into the delusion that a symbolism of the center can be achieved by doing this, when in truth, there can be no symbolism of the missing center. This anti-enlightenment and pseudo-mastery can, temporarily, enable a person to achieve great feats that masters achieve, as great works of art, comprehensive visions, etc. but such feats are doomed to failure and borne with an unsustainable effort to animate the infinite with something, ie. the phenomenal self- that is finite, as I write in Hermeticism:

" From this, the following more generalized implication can be drawn: true knowledge is
accompanied by an experience of the intuition of the emptiness of phenomenon, of all
things- the lacrima rerum of Virgil, the mortis imago of Ovid, etc. The universe becomes
a luminous field, everything is light, and there is no substance. In this Loss of Being,
every sign becomes a mirror in which every other sign is reflected- the thousand mirrors
of Circe; every object points to every other: everything means everything, and so nothing
means anything. This field of light unfolded into the multiplicitous rainbow of the
philosophic peacock is actually a void- it is Daat- the abyss, the equivalence of
knowledge and will within the transcendent Godhead, the obliteration of all phenomenal
existence in the light of Keter awaiting transformation within the alchemical phoenix.
You can either allow this intuition of the emptiness of things destroy your phenomenal Self,
re-orienting the process of individuation by recognizing your self as just another fleeting,
empty form, a phenomena, as empty as everything else,- in which case you can continue
ascending these levels of reflection and achieve the Godhead, for god permeates that abyss,
and fills it, or you can resist disintegration and proclaim the Self as real in spite of it. You fill
the void with the self. Those thousand mirrors now reflect, the self. Every sign reflects the
self, every object, the universe, and you assume the position God is meant to fill. That is
what madness is. Your fantasies are elevated to the status of the Real but- the finite self is
not inexhaustible, like God is. This madness might lead to productions of great art, etc. but
you will slowly kill yourself in the desperate attempt to sustain this false reality, a reality
that cannot be sustained."

There's only one way of doing something correctly, but innumerable ways of doing something incorrectly, so there are many similar forms of anti-enlightenment for each of the seven paths of mastery.

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.


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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeTue Jul 23, 2019 4:48 am

Again magnificent materials.

I will comment now only on where I see the logical flaw in the thoughts you describe.

The empty God is an idea - already a phenomenon - derived of the experience of a being. There can exist no true thought of a thing that is not manifest.

For a human to imagine knowledge of the sinless,  ie the positive value,  as something that does not communicate itself is a sin - an error, a mirage. True humility before that which can not be aprehended means to accept ignorance of it. To act on and devise morality based on that which one claims has no bearing on existence is a contradiction.

Thus, and as is indeed the case in the world, the effort of returning the light to God as the devout ones you speak of attempt in their prayerforms is the denial of truth, of God, and leads indeed to a quick decay of the being, which is a gift, even if it can be turned into a prison, and should not be returned.

In short, the existence of the unknowable can not be known -

 

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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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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeTue Jul 23, 2019 5:27 am

Such a returning of the light is a practice born of pain and sorrow and fear - and the resulting feeling of goodness lasts as long as a drug high does and has the same addictive effect. Eventually the potency of the method runs out and both Earth and God are lost. Hatred and selfloathing remains. The undead.

In truth man is given only the labour of love - this is what DAATH reveals as the equivalence of knowledge and will, the knowledge which hovers above the abyss.

Daath is not itself the abyss but rather the one way of not falling into it. The precarious selfmade bridge as which true entity is born, connecting phenomenon with eternal truth.

 

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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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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeTue Jul 23, 2019 4:47 pm

"The empty God is an idea - already a phenomenon - derived of the experience of a being. There can exist no true thought of a thing that is not manifest."

This is what I meant by saying that the missing center cannot be symbolized; the false prophet inserts himself in place of the un-representable God as a symbol of the center in order to endure the image of DAAT, in that way, temporarily resisting the disintegration of the phenomenal self, but without transcending that self and realizing the higher or ideal-self either as the true master does.

To add to the seven archetypes I went over, there are more numerous subtypes for each of them:

A subtype of the Royal/King/Queen archetype: the mortal hubris archetype. The attempt to reach the eighth heaven with "brute force": the construction of the Babel tower, the modern myth of the technological singularity and AI, Gilgamesh's architectural projects winning him the gods' favor, etc.

A subtype of the thief archetype: the prisoner archetype. The chained Prometheus represents both the archetype and the respective subtype, thief and prisoner.

A subtype of the warrior is the mythic-hero, which informs the well known hero's journey of Campbell.


"Daath is not itself the abyss but rather the one way of not falling into it. The precarious selfmade bridge as which true entity is born, connecting phenomenon with eternal truth."

Yes, the abyss itself is BYTHYS, not Daat. As I went over in the last message, the cosmogony amounts to an interplay of the Pandemos and Ouranos, producing a series of responses of the one to the other that loosely follows this genealogy:

Ouranos/Being, Identity.          --- Sophia/Phanes/silentgod   ----  Titanos                        ---     Daat      --- Time             --- AEON
Pandemos/Change, Possibility. ---- Bythos                           ---- Zeus/Demiurge/Yldbth    --- Daemon     -- Linear Serpent --- NEWMAN

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeWed Jul 24, 2019 8:34 am

Yes but what fool came up with the idea that there is an unrepresentable God?

This term: "The unrepresentable God" is a representation, thus a contradiction or a lie.

This God which can not be apprehended, understood, known or described does not exist. It can't, because to affirm it's existence is to refute it.






 

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- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeWed Jul 24, 2019 2:20 pm

Thus ultimately there is, in as far as roots and ground are concerned, only the truth that things are rooted in themselves. Be it an Aeon, a culture, a man, a flower or even a crumpled beer can, all things gave their final origin (I just made up that term because it is required) in themselves.

There is nothing behind words - there is ultimately only the ink, to paraphrase the Dogen.

God is this being-rooted.

DAATH  is the recognition of this nature-of-all-possible-things as being rooted in themselves - this unity of will and knowledge is --consciousness as rooted in itself--; i.e. proper consciousness.

Why are things rooted in themselves?
Because it is only due to their existence that they exist.
Causes may be attributed after the revelation of their existence. But without their existence they do not have causes. That is a purer truth than the statement that without their causes they wouldn't exist -- because the only certainty is that they exist. The causality statement is speculative, imprecise, not merely because causes are infinitely reducible to other and ever less certain causes. God as first cause is therefore the epitome of dissolution of knowledge. No God thus created the world. God is the way a world is rooted in itself. And thus there isn't one God but as many as there are world's.

The earlier statement is simply self-evident.

And so God is, in as far as he is known, self-evident and not a matter of speculation and neither of deduction.

The root of knowledge is the root of being, and we arrive at this as we depart from it, in the purity of action.

What is a pure act? An act which is rooted in itself.

Music.

 

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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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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeThu Jul 25, 2019 4:48 am

All this to illustrate that these schools which theorize the world as false and demiurgic are exponents of the most radical hubris because they fail to use logic in the matter of the utmost ethical gravity.

What is beyond theory can not be theorized. That utterly simple statement is enough to dismiss all of these schools and tradition and their imagined piety.

Piety for a man means to embrace every molecule, every ripple of flux in every quark to which ones experience has access. This takes a gigantic effort (where the sullen ascesis of the "devout" mslm is no effort at all), to which the Yogis of the school of Lahiri Mahasaya and them aspire.

As an illustration of the state of mind required and given here, Paramahansa Yogananda's account.

"Vanished the veils of light and shade,
Lifted every vapor of sorrow,
Sailed away all dawns of fleeting joy,
Gone the dim sensory mirage.
Love, hate, health, disease, life, death,
Perished these false shadows on the screen of duality.
Waves of laughter, scyllas of sarcasm, melancholic whirlpools,
Melting in the vast sea of bliss.
The storm of maya stilled
By magic wand of intuition deep.
The universe, forgotten dream, subconsciously lurks,
Ready to invade my newly wakened memory divine.
I live without the cosmic shadow,
But it is not, bereft of me;
As the sea exists without the waves,
But they breathe not without the sea.
Dreams, wakings, states of deep turiya, sleep;
Present, past, future, no more for me,
But ever-present, all-flowing I, I, everywhere.
Planets, stars, stardust, earth,
Volcanic bursts of doomsday cataclysms,
Creation’s molding furnace,
Glaciers of silent x-rays, burning electron floods,
Thoughts of all men, past, present, to come,
Every blade of grass, myself, mankind,
Each particle of universal dust,
Anger, greed, good, bad, salvation, lust,
I swallowed, transmuted all
Into a vast ocean of blood of my own one Being!
Smoldering joy, oft-puffed by meditation,
Blinding my tearful eyes,
Burst into immortal flames of bliss,
Consumed my tears, my frame, my all.
Thou art I, I am Thou,
Knowing, Knower, Known, as One!
Tranquilled, unbroken thrill, eternally living, ever new peace!
Enjoyable beyond imagination of expectancy, samadhi bliss!
Not a mental chloroform
Or unconscious state without wilful return,
Samadhi but extends my conscious realm
Beyond limits of the mortal frame
To farthest boundary of eternity
Where I, the Cosmic Sea,
Watch the little ego floating in me.
The sparrow, each grain of sand, fall not without my sight.
All space like an iceberg floats within my mental sea.
Colossal Container, I, of all things made.
By deeper, longer, thirsty, guru-given meditation
Comes this celestial samadhi.
Mobile murmurs of atoms are heard,
The dark earth, mountains, vales, lo! molten liquid!
Flowing seas change into vapors of nebulae!
Aum blows upon vapors, opening wondrously their veils,
Oceans stand revealed, shining electrons,
Till, at last sound of the cosmic drum,
Vanish the grosser lights into eternal rays
Of all-pervading bliss.
From joy I came, for joy I live, in sacred joy I melt.
Ocean of mind, I drink all Creation’s waves.
Four veils of solid, liquid, vapor, light,
Lift aright.
Myself, in everything, enters the Great Myself.
Gone forever, fitful, flickering shadows of mortal memory.
Spotless is my mental sky, below, ahead, and high above.
Eternity and I, one united ray.
A tiny bubble of laughter, I
Am become the Sea of Mirth Itself."


 

___________
" The strong do what they can do and the weak accept what they have to accept. "
- Thucydides
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeThu Jul 25, 2019 7:59 am

" This term: "The unrepresentable God" is a representation, thus a contradiction or a lie. "

"It can't, because to affirm it's existence is to refute it." And to deny its existence, is to admit it. Which goes back to the aleph and paradox.

A paradox perhaps; contradiction and lies however, are relative terms, as are all human terms. The unrepresentable representation has manifold formulations; ie. in Nagarjuna, in both Eriugena and Schelling, the stange-loops idea, Ophite Gnosticism, etc. The logic of it is supra-logical (paradoxical) and difficult to conceive, but necessary. It is not a total erasure but only an aleph-level paradox as I went over earlier, (as is the contradictory statement, this statement is a lie) for human language is susceptible to them. The un-representable center commands signification precisely because it does not signify anything. By not representing anything, it facilitates representation. The un-representable center enables representation, precisely because it cannot be represented: in the same way that nonbeing enables differentiation, the carving away and nonexistence of most of a marble stone that is required to bring out a specific form in it and create a statue, the nonbeing of bythos. It is false to place one's self at that center and in so doing, assert the Ego as the representation of it, of the absent divinity, denying bythos due to being unable to consciously bear the paradox of the un-representable as that which enables representation. Bearing the paradox means nothing is grounded in itself; the Bythos is the response of Pandemos to all Ouranic assertion of identity and ground, of whose number the EGO is certainly counted. A Being, an Identity, exists only because the Bythos allows it to exist; the Bythos as what is subtracted from the All-Being like marble to reveal a statue, which is of course contradictory, for if the All-Being can be subtracted from, it is not the All: if non-being exists, then the All-Being cannot be the All. But again, these are human paradoxes of an imperfect language, mere alephs, which at their most extreme can lead to aleph-null and the disintegration of the conscious mind itself, when consciousness reflects on the paradox of its own reflectivity, and the manner in which the Bythos as the inexistent permits its existence- the existence of the conscious self, as well. The Bythos is more a less a theological derivative of the metaphysics of the Loss of Being and Pure-Negation, Negation without conversion into Positive Knowledge through the dialectical interplay with presence. Consciousness is rooted in itself as you say and as your value-ontology says, but consciousness is nothing; therefor consciousness is rooted in everything; therefor everything is consciousness: therefor this everything, the All-Being as Parmenides names it, cannot contain its own representation- which is nothing and, as Nothing, the contradiction of the All, which is consciousness; therefor, etc. etc. that is the extent of the paradoxical nature of the BYTHS, or the transcendental autonomy on which reflection is dependent, as written elsewhere. This is why the Bythos is necessary to bring forth out of the All, true existences. To understand it is one of the seven-fold paths of splendor, AGLAIA; one of the highest forms of magia, a dispensation of the upayya.

The demiurge places himself at the center, committing that essential falsehood; for Gnostics this is due to his sin and his deception, and so he is despised and the absent God is worshiped- while for Hermaedion, the demiurge did so as a riddle-test of mortality posed to mankind, leading to the creation of the world as a proving ground for transcendence- to see if we could bear the BYTHS, the burning-heart of the Pandemaic posed against Ouranos and the respective affirmation of Identity and Being, for even the Gods/aeons could not bear it, and so were limited by it in their own immortal way.


" The AH-AM of the transcendent SELF-IDEA split the primogenial void into AH and AM, that is, into the Ouranos and Pandemos, Identity and Possibility, Being and Longing, Plenitude and Emptiness, on whose basis the ORPHAEUM determine the phenomenal and intellective or higher souls of man, and whose initial uroboric configuration gives us the Image of Music; the heuresis of the Parmenidean universe and endopsychosis of the All-Being, * stillness-in-motion, potency without will; recurrence without action. The BYTHOS is the hidden soul of Pandemos, carved away as we carve away our own hearts and shape our idea-masks and pretended visages; brought forth from it as the watery abyss as yet cleft pure from impure sea under the tentations of God, unmarred by congelations of land and metal and stone, a boon of glass and secrets, and fragile things only, for the recognition of gods gentler than our own, and of older sensibility toward the needs and worth of mortality, heedless of sacrifice or prayer; the first entity to emerge in the ontogenesis of the conceptual array and mythopoeic genealogy, and that to the end of squaring the mysterious circle of the aeon and flattening time, uncoiled the linear-serpent which will bring CHANGE from the lowest to the highest universe. However, Ouranos re-incarnated its own soul, the ennoea, into a new form as well, as a response to Pandemos: Sophia. "

* Endopsychosis and Heuresis: This phrase draws on the Timaeus' treatment of motion and time as constitutive of a deeper intrapsychical (endopsychosis) connection between eternity and temporality, as the two equally represent the component souls of man, ie. the eternal intellective soul and its pre-existent unity of intelligibles, and the bios or phenomenal consciousness, which endeavors to continually reify its own heterogeneous extension in time (What Augustine calls the distentio animi) and infinitesimal multiplicity as the motive force driving our organism as an internally cohesive unity or heuresis of the ontos, as epitomized in the Parmenidean trance over the circular reciprocation of forces within the stabilization of the All-Being and the frozen circumflection of self-consciousness.

 

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

[                                          The Ecstasies of Zosimos, Tablet
                                                                                     the First.]

BTHYS TOU ANAHAT KHYA-PANDEMAI.


                                        -- Hermaedion, in: the Liber Endumiaskia.
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 2 Icon_minitimeThu Jul 25, 2019 5:29 pm

The removing of marble from marble has no bearing on nothingness - it is simply all marble, some of which is selected and the rest discarded. There is no paradox in that.

The idea that a God beyond knowledge can be known is not a paradox but simply an error. You have many ways of referring to this error as it has heen made by various sects but with all due respect, none of this constitutes an argument.

The fact that space is required for an object to move, that the world is not of infinite density but varies in density does not imply or even suggest nothingness.

As for relative and human terms: we are both human and our perspective is relative. We can not move beyond this. That these gnostics imagined they could means only that their pride exceeded their wisdom.

I ask: how did they imagine they could know beyond their own existence? Knowing I won't get an answer from them , my own is that they wished for this world to mean nothing because of their personal qualms with it. That is all the logic I can discern in the whole demiurg-theory. And logic is what I am interested in, I am not able to take things on faith.

How do you see value ontology producing the idea that consciousness is rooted in itself? I have meant to present these as separate (though compatible) ideas of which VO is far more recent. It is true that the attainment of consciousness as rooted in itself (nirvana) has enabled me to move past the being /non being distinction and perceive the nature of pure possibility in my own human, relative capacity for valuing.

There is only the relative, this fact is the absolute. The awakening to this fact is accompanied by overwhelming love. Because love is the hardest case of relativity - love is absolute.

 

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